THE SIGNIFICANCE OF THE RITE
There remains to be considered the meaning of the rite of the
consecration or coronation of a king. We have seen that an exalted idea
of kingship was more or less universal before the times of Christianity.
In pre-Christian times the king was regarded as far above ordinary
men by virtue of his office, which embraced priestly functions, and
was looked upon as being the vice-gerent of God. In the Roman Empire
from the time of Julius and Augustus the Emperor was also Pontifex
Maximus, the spiritual as well as the civil head of the Empire; his
effigy was sacred; temples were erected to him or to his Genius; during
his lifetime he received semi-divine honours, and on his death he was
solemnly enrolled among the company of the gods. The autocrat of the
world was the representative of God on earth. The Roman Empire itself was
mysterious, sacred, and eternal. The Christians also accepted this theory
and followed St Paul’s teaching that ‘the powers that be are ordained by
God,’ equally with their non-Christian fellow-citizens regarding Caesar
in some sense at least as the representative of divine law and order in
the natural world, and as being therefore the vice-gerent of God[170].
When the Emperors became Christian the Church naturally found herself
able to accept this doctrine with enthusiasm and without restriction, and
the Emperor was acknowledged as spiritual as well as civil ruler. Thus we
find that the Council of Nicea had no hesitation in admitting the right
of the Emperor to control the Church, and Constantine claiming to be a
sort of _Episcopus episcoporum_ appointed by God[171]. This conception of
the Emperor has never been lost by the Eastern Church.
We have seen that there was a ceremonial in pre-Christian times on the
accession of an Emperor. The Church very naturally transformed this
inauguration ceremony into a Christian rite in much the same way as the
civil marriage ceremony was made religious by the addition to it of the
benediction of the Church. The accession of an Emperor was by the will
of God. The Church gave him her solemn benediction at the outset of
his career. It is the idea of a benediction rather than a consecration
that the earliest Eastern rites, and even the earlier Western rites,
seem to contemplate. At the same time the Church by her benediction
proclaimed the new Emperor as the chosen of God, thereby affording
a certain stability to his throne and in some degree offering some
assurance of peace to Empire and Church. The idea of a consecration
gradually evolved itself, and rapidly developed when the use of an
unction was introduced. We have seen that there is some uncertainty as to
the date of this introduction. St Gregory the Great not only speaks of
the anointing of rulers as a well-known fact, but certainly regards it
as being in some sort sacramental, just as St Augustine had long before
asserted that the Jewish unction conferred grace on its recipients[172].
Photius evidently regarded the Emperor as being in some way set apart
and solemnly consecrated by the inauguration rite. But there still
remained the practical idea of obtaining general recognition as Emperor
by the performance of the ceremony, for the Emperors were crowned
immediately on their accession. This idea is just as manifest in the
West as in the East. There we see that Pippin in his anxiety to obtain a
definite recognition and acceptance of his dynasty when the Merovingian
_fainéants_ were set aside, was anointed or consecrated on two different
occasions, by St Boniface, and secondly by the Pope himself, who came
across the Alps for the purpose. In the same way we find Richard I of
England being crowned a second time on his return from his captivity,
this second coronation being apparently regarded as necessary in view of
the fact that his brother John had acted at least as king _de facto_.
Henry II was crowned no less than three times. Henry III was crowned
twice. All these cases of repeated coronations were intended to procure
the firm establishment of the king upon his throne rather than for any
other reason. Or again a king might be held to have forfeited his throne
by some grievous crime, as in the case of Lothair II of Lotharingia, but
on amendment might be confirmed upon his throne by a reconsecration, as
was Lothair by Archbishop Hincmar.
But in process of time in the two oldest monarchical states, England and
France, a theory came to be held that the consecration of a king was a
consecration proper, and was to be ranked with the Sacrament of Order
as conferring character, and that after his consecration the king was
no longer a layman but at least a _Mixta Persona_. This view, popular
though it was in England and France, was never accepted by authority, and
Lyndwood mentions it as being taught only ‘secundum quosdam’; while St
Thomas lays down that only the Sacraments of Baptism, Confirmation, and
Order confer character, thus excluding the consecration of a king. On
the other hand, in the rite of Navarre the unction is spoken of as ‘the
Sacrament of unction.’
We find an excellent example of the popular belief in the effect of the
consecration in the French and English rite of the Healing. In France
the power of the king to heal by his touch was certainly generally
attributed to the fact that he had been anointed. Though this theory was
also largely held in England, there was also the counter and perhaps more
general view held, that the power of healing was possessed in virtue of
rightful succession from the Confessor; on the other hand the kings of
England blessed cramp rings by rubbing them in their anointed hands, with
a prayer for their consecration.
Three facts may be regarded as contributing towards this common belief
in England and France that the consecration of a king was a sort of
ordination; the fact that he was anointed ‘as prophets, priests and
kings were anointed,’ according to the language of the form in most of
the orders; the fact that the regal vestments were very like those of
a bishop; and the fact that there is considerable similarity between
the rite of the consecration of a king and that of the consecration of
a bishop. The king was anointed ‘as prophets, priests and kings were
anointed.’ Unction was used in the Sacraments of Baptism, Confirmation
and Order, all of which conferred character. It was difficult to explain
what was the meaning of the unction of a king. Grosseteste[173] held
that it bestowed grace, the sevenfold gift of the Holy Spirit. So far as
there was any official doctrine on the subject, it seems that it was that
the unction of a king was a Sacramental, a means by which grace might be
obtained. The Roman Church seems to have always discouraged the theory
that it was in any way an ordination. The fact that in the East the
Emperor took part in the procession as a Deputatus proves very little,
and the fact that the Western Emperors sometimes read the Epistle at
their coronation if anything goes against the theory of ordination, for
if the Emperor was to be regarded as in any way ‘in Orders,’ surely his
Orders would have ranked above the sub-diaconate.
We have already seen that the royal and sacerdotal vestments are closely
related in their origin, and many of them more or less identical both
in form and name, and therefore it is not surprising that men should
have thought that this must mean that the king was in some way a
minister of the Church. For example, a French order describes the Tunic,
Dalmatic, and Pallium (Royal Mantle) of a king as ‘celuy qui représente
le soubsdiacre, celuy qui représente le diacre, et le manteau royal
représentant la chasuble.’ Again an English king is described by a lay
witness as being arrayed at the time of his coronation like a bishop
vested for Mass.
There is certainly a general similarity between the rite of the
consecration of a bishop, and the rite of the consecration of a king.
It was undoubtedly this similarity that was the chief ground for the
doctrine that an anointed king was a ‘mixta persona,’ a view that is
still maintained by some. The closeness of the structure of the two rites
is seen at a glance.
_Consecration of a bishop._ _Consecration of a king._
Oath of canonical Oath to maintain Church
obedience. and justice.
Litany. Litany.
Laying on of hands.
Veni Creator. Veni Creator.
Collect. Collects.
Preface and Consecration Preface and Consecration
prayer. prayer.
Anointing. Anointing.
Delivery of Crozier, Ring, Delivery of Sword, Pallium,
Mitre, and Gospel-book. Crown, Ring, Sceptre and Rod.
Mass. Mass.
It will be seen that the similarity in the structure of the rites is
striking, and the closeness in the forms of the two rites is equally
noticeable.
The bishop, after the consecration prayer, is anointed on the head
with chrism. The king, after the consecration prayer, is anointed on
head, breast, etc., with chrism according to the English and French
rites, with oil according to the Roman use. The Roman form used at the
anointing of a bishop is _Ungatur et consecretur caput tuum caelesti
benedictione, ordine pontificali, in nomine Patris et Filii et Spiritus
Sancti_; a Roman form at the anointing of a king runs _Ungo te in regem
de oleo sanctificato in nomine_, etc. The hands of a bishop are anointed
with the form _Ungantur manus istae de oleo sanctificato et chrismate
sanctificationis sicut unxit Samuel David Regem et Prophetam, ita
ungantur et consecrentur_; in the case of a king the general form runs
_Ungantur manus istae de oleo sanctificato unde uncti fuerunt reges et
prophetae et sicut unxit David in regem_, etc. The Ring is delivered to
a bishop with the words _Accipe anulum discretionis et honoris fidei
signum_, etc.; to a king with the words _Accipe regiae dignitatis anulum
et per hunc in te catholicae fidei cognosce signaculum_, etc. The
Pastoral staff is delivered to a bishop with the words _Accipe baculum
regiminis signum, ut imbecilles consolides, titubantes confirmes, pravos
corrigas, rectos dirigas_, etc.; compare with this the form with which
the Verge or Rod is delivered to the king, _Accipe virgam virtutis atque
aequitatis, qua intelligas mulcere pios et terrere reprobos_, etc.
Finally the bishop is seated ‘in capite sedium episcoporum’ and the king
is enthroned.
These instances are sufficient to shew unmistakably that one rite
influenced the other. But the stage at which the similarity is so
noticeable is a late stage in the history of both rites, and at an
earlier date when both were more simple, much of the later parallelism
is not to be found. In the process of the great liturgical developements
of the middle ages there was naturally an assimilation in the case of
the consecration of persons, and there seems to have been a good deal of
experimenting in the case of the rite of the consecration of a king, many
pontificals containing orders with various peculiarities, which certainly
were never used. But on the other hand there is also to be noticed a
careful differentiation between the two rites, and this especially in
the Roman orders. The Roman rite was never elaborate and in process of
time tended to a greater simplicity. Thus the investiture of a king with
the Ring does not appear in it except for a very short time, and then
from outside sources; in the same rite the unctions are only two in
number, and there is a difference in the parts anointed in the case of
a king, he being anointed only between the shoulders and on the wrist.
If, as is most likely, kings in the West were anointed on the head,
this differentiation between the anointing of a bishop and a king seems
deliberate on the part of the Roman Church. Moreover, while it is true
that in England and France chrism was used for the unction of a king as
for a bishop, in the Roman rite chrism was never so used in the case of a
king, but only the ‘oleum catechumenorum.’
Officially then the Church denied the name of Sacrament to the royal
consecration, allowing it the rank of a Sacramental only. In practice the
repetition of the rite which so often occurred, and in the case of the
Roman Emperor was normally performed three times, proves sufficiently
that it was not an ordination conferring character.
Historically considered the rite proves itself to be in origin a special
benediction elaborated and developed almost out of recognition as such.
A careful examination of the construction of the rite shews that in it
there are three well marked divisions.
1. The election of the king.
2. The oath taken by the king to rule in accordance with law and justice.
3. The benediction superadded to the covenant so made between king and
people.
Of the election the Recognition is the surviving trace. It may be noted
that the idea of the election of the king is retained till quite late
in the developement of the rite. Until the time of the fourth English
recension, these words still appeared, _Quem in huius regni regem pariter
eligimus_. In the fourth English recension _eligimus_ was changed to
_consecramus_, but in the French rite this change was never made and the
word _eligimus_ was used without alteration.
The oath was at first quite simple, short, and direct. It developed into
an interrogatory form, the king swearing in answer to questions put to
him by the consecrating prelate. In England and France the oath covered
the king’s duties to Church and State and People, but elsewhere it
frequently included a promise of subjection to the See of Rome.
The benediction of the Church was subjected to the greatest developement.
An unction was introduced, and the porrection of the royal ornaments,
Sword, Crown, Ring, Sceptres, and Verge, which naturally lent themselves
to spectacular effect, tended to become more and more elaborate. Thus in
process of time each ornament was delivered with its own form and prayer.
Added to this, the conflation of prayers, originally alternative, has
increased this portion of the rite until it comprises the greater part of
the whole ceremonial. It appealed to sentiment, and the Church was always
ready to make use of sentiment.
If it is desired to make a comparison between this and any other rite of
the Church, it is the marriage rite which is really the closest to it.
So King Charles I felt, of whom we are told that ‘His Majesty on that
day was cloathed in white contrary to the custom of his predecessors who
were on that day clad in purple. And this he did ... at his own choice
only, to declare that Virgin Purity with which he came to be espoused
unto his Kingdom[174].’ In marriage a covenant is made with vows between
the two contracting parties. To the covenant so made the Church adds her
benediction. In the giving of her benediction she makes use of emblems,
a Crown and Ring, investing the contracting parties with insignia, as it
were, which are highly significant of the covenant betwixt them made. Of
these the nuptial Crown, still used throughout Eastern Christendom, has
long been dispensed with in the West, the Ring alone remaining.
The rite of the coronation of a queen consort is not really in the same
category with the consecration of a king. It is merely complimentary.
As we have seen it had no place in the earliest English order, nor yet
in the corresponding rite of Milan, and perhaps the same is true of the
oldest Frankish forms. The second English recension gives a form for the
coronation of the queen with the preliminary explanation that the office
is performed out of consideration for her honourable position as consort
of the king. This is borne out by the earlier forms at her unction, ‘Let
the anointing with this oil increase thine honour.’
In the earlier Frankish orders there is a noticeable similarity to the
nuptial rite, and the general idea underlying the benediction of the
queen is that she may be worthy of her high dignity and bear a numerous
royal progeny. This last idea has in recent times, temporarily at least,
disappeared. The comparative unimportance of the coronation of the
queen consort is shewn by the fact that many were not crowned at all,
among others being Henrietta Maria, Catherine of Braganza, and Mary of
Modena. It is true that these three belonged to the Roman communion, but
notwithstanding this same circumstance, it was necessary for the king
regnant James II to submit to the rite.
In France the coronation of the queen, since the time of Marie de
Médicis, was dispensed with altogether, until Josephine was crowned as
Empress with the Emperor Napoleon.
FOOTNOTES
[1] _Od._ IV. 691.
[2] _Il._ II. 101.
ἔστη σκῆπτρον ἔχων τὸ μὲν Ἥφαιστος κάμε τεύχον.
Ἥφαιστος μὴν δῶκε Διὶ Κρονίωνι ἄνακτι,
Αὐτὰρ ἄρα Ζεὺς δῶκε διακτόρῳ Ἀργειφόντῃ;
Ἑρμείας δὲ ἄναξ δῶκεν Πέλοπι πληξίππῳ
Αὐτὰρ ὁ αὖτε Πέλοψ δῶκ’ Ἀτρέι ποιμένι λαῶν;
Ἀτρεὺς δὲ θνήσκων ἔλιπεν πολύαρνι Θυέστῃ,
Αὐτὰρ ὁ αὖτε Θυέστ’ Ἀγαμέμνονι λεῖπε φορῆναι.
Cf. l. 205, and Soph. _Phil._, 137-140.
τέχνα γὰρ
τέχνας ἑτέρας προὔχει
καὶ γνώμα, παρ’ ὅτῳ τὸ θεῖον
Διὸς σκῆπτρον ἀνάσσετια.
[3] Winckler, _The Tel-el-Amarna letters_, p. 99.
[4] Wellhausen’s emendation האצעדה ‘the bracelet’ for העדה ‘the
testimony’ is very tempting. If ‘testimony’ stands, it probably refers to
some document containing the laws and customs of the kingdom.
[5] Agathias, _Hist._, IV. 25.
[6] In 1 Sam. xviii. 10, where the A.V. reads ‘there was a javelin in
Saul’s hand,’ ‘a javelin’ should be ‘the spear,’ which seems to imply
that the spear in question was a special weapon. The word used here
חנית is the same as in 1 Sam. xxvi. 7, 22, is translated ‘spear.’
[7] Vopiscus, _Tacitus_, 3-9.
[8] Herodian, _Hist._, II. 3.
[9] Ammianus Marcellinus, XX. 4. 17, and XXI. 1. 4.
[10] Tacitus, _Hist._, IV. 15.
[11] _De caerim._, I. 91.
[12] Nicephorus, _H. E._, XV. 15, Theodorus Lector, _H. E._, II. 65,
Theophanes, _Chronographia_, I. 170 (ed. Bonn, 1839).
[13] Constant. Porphyr., _de caerimoniis_, I. 92. These accounts of
early inaugurations are probably taken by Constantine from contemporary
accounts.
[14] Theophanes, _Chron._, I. p. 210.
[15] _De caerim._ I. 94, pp. 431 ff.
[16] _J. Th. St._, II. p. 375.
[17] Theoph., _Chronograph._, I. 695 f.
[18] _De caerimoniis_, I. 38.
[19] Goar, _Euchologion_ (1647), pp. 924 ff. The text given is that of
the Grotta Ferrata codex, showing the variations between it and the
Barberini text.
[20] _De caerimoniis_, I. 39.
[21] Goar, _Euchologion_ (1647), pp. 924 ff.
[22] _J. Th. St._, II. p. 383 and n. 2.
[23] _De officiis Constantinopolitanis_, c. xvii. (Bonn, 1839).
[24] The Thomaite triclinium was a part of the imperial palace adjoining
St Sophia.
[25] It is to be noticed that some of the imperial insignia have changed
their names. The διάδημα was once equivalent to the στέμμα; it is now
synonymous with the ζώνη.
[26] Probably the badge of his office as Deputatus.
[27] See Maltzew ‘Die heilige Krönung’ in _Bitt-Dank- und
Weihe-Gottesdienste der orthodox-katholischen Kirche des Morgenlandes_
(Berlin 1897) pp. 1-60; E. Metallinos, _Imperial and Royal Coronation_
(London 1902).
[28] _Voyage historique d’Abissinie du R. P. Jerome Lobo, traduite du
Portugais, continuée et augmentée de plusieurs dissertations, etc. par
M. Le Grand_ (Paris MDCCXXVIII) p. 252 f.; _The travels of the Jesuits
in Ethiopia_, by F. Balthasar Tellez (London 1710), pp. 49 f., 184.
The former of these writers has made use of the latter, and so the two
authorities are not independent.
[29] I am using here the account given by Tellez of two different
coronations.
[30] _c._ 4 (_P. L._ XCVI. 766).
[31] _Reginonis Chron._, s.a. 749. Pertz, _M. G. Hist. Script._, I. 556.
[32] Ibid. s. a. 753. Dom Cabrol, _DACL_, ‘Bretagne (grande-),’ col.
1238, thinks that it was from England that the custom of unction passed
into France, and that it was imported there by Boniface, himself an
Englishman. But this is a very precarious theory in view of the scanty
evidence for English coronations during this period. See pp. 58-60.
[33] _Regin. Chron._, s.a. 752. (Pertz, _l.c._)
[34] See p. 58 f.
[35] Gildas, _de excidio Britanniae_, c. XIX.
[36] Adamnan, _Vit. S. Columbani_, III. 5.
[37] _Chron. Moiss._, s.a. 801 (for 800), Pertz, _M. G. H. Script._, I.
305.
[38] Duchesne, _Lib. Pontificalis_, II. p. 7.
[39] ‘Plures sanctos invocantes,’ i.e. the Laudes spoken of in the
_Chron. of Moissac_. “Les ‘Laudes’ sont une série d’acclamations dans
lesquelles on invoque le Christ, les anges, et les saints pour la
personne qui est l’objet de la cérémonie.” Duchesne, _op. cit._ II. 37,
n. 33. The Laudes were not exclusively a feature of the coronation rite,
but had a place in any public function of which any great personage was
the centre. Laudes in very much the same form as usual here had been used
on a previous occasion in honour of Charles as King of the Franks and
Roman Patrician. See Dom Leclercq, _DACL_, ‘Charlemagne,’ col. 786. An
example of the Laudes will be found on p. 43.
[40] Einhard, _Vita Caroli_, c. XXVIII.
[41] Poeta Saxo, _de gestis Caroli_.
Post laudes igitur dictas et summus eundem
Praesul adoravit, sicut mos debitus olim
Principibus fuit antiquis.
[42] _Regin. Chron._, s.a. 801, ‘Leo Papa coronam capiti imposuit; et a
cuncto Romanorum populo ter acclamatum est,’ etc. (Pertz, _l.c._ 562.)
[43] _Chronographia_, I. p. 733.
[44] _Compend. Chron._, _P. G._ CXXVII. 389.
[45] _De antiquis rit. ecclesiae_, II. p. 207. (Ed. 1763.)
[46] See p. 38, n. 2.
[47] See below, p. 114.
[48] Melchior Hittorp, _De divinis cath. eccles. officiis_ (Paris
1610), p. 153. Cp. the Ordo I of A. Diemand, _Das Ceremoniell der
Kaiserkrönungen von Otto I bis Friedrich II_, pp. 124, 125. Almost
identical with this is the _Ordo ad benedicendum imperatorem quando
coronam accipit_, of _O. R._ XII., _P. L._ LXXVII. coll. 1101, 1102.
[49] Martène’s Ordo VI, _op. cit._ II. p. 211.
[50] Martène’s Ordo VII, ibid. p. 212; Pertz, _M. G. Legg._, II. 97.
Diemand (_op. cit._ p. 30) thinks that the title of this order ‘Incipit
Ordo qualiter rex _Teutonicus_’ etc. shews that this order is not
official. But the ‘Exercitus Teutonicus’ is prayed for in the Laudes of
the Gemunden Codex. See above.
[51] G. Waitz, _Die Formeln der Deutschen Königs- und der Römischen
Kaiser-Krönung_ (Göttingen, 1872), pp. 67, 68.
[52] Diemand (_op. cit._) divides the whole period from Otto I
(962)—Frederick II (1220) into three recensions only, in the first of
which he classes all those orders in which the anointing takes place
before the ‘Confessio’ of St Peter.
[53] Hopf, _Chroniques_, p. 73 f.
[54] Pertz, _M. G. Legg._ II. 187 ff.
[55] So Pertz, _l.c._, but Diemand (_op. cit._ p. 35) takes it to be the
Order used in the coronation of Henry III by Pope Clement II. This is
without doubt an official Order.
[56] In nomine domini nostri Jesu Christi. Ego N. rex, et futurus
imperator Romanorom, promitto, spondeo, polliceor, atque per haec
evangelia iuro coram Deo et beato Petro apostolo, tibi N. beati Petri
apostoli vicario fidelitatem, tuisque successoribus canonice intrantibus;
meque amodo protectorem ac defensorem fore huius sanctae Romanae
ecclesiae, et vestrae personae, vestrorumque successorum in omnibus
utilitatibus, in quantum divino fultus fuero adiutorio, secundum scire
meum ac posse, sine fraude et malo ingenio. Sic me Deus adiuvet et haec
sancta Dei evangelia.
[57] There is no mention of the place where the Emperor is anointed, but
as he is invested before the altar of St Maurice it seems probable that
here too he was anointed by the Bishop of Ostia as in the last recension.
Diemand seems not to have noticed where the investitures took place, and
assumes that the unction was made before the Confessio of St Peter.
[58] Pertz, _M. G. Legg._ pp. 528 ff.
[59] _P. L._ LXXVIII. coll. 1238 ff. Almost identical is Muratori’s
Order. See _Lit. Rom. Vetus_, Vol. II. p. 455.
[60] _Pontificale Romanum_ (1520). De coronatione Romani Imperatoris.
[61] _Rex Teutonicorum_ occurs often in the tenth and eleventh centuries.
_Rex Germanicorum_ occurs once or twice in early times. Maximilian I
first added the title _Rex Germaniae_. Bryce says that there is reason
to think that in later times _Erwählter_ began to acquire the meaning of
‘elective’ in the place of ‘elect.’ See _Roman Empire_, p. 531, note _b_.
(Ed. 1910.)
[62] The first reference to the consecration of a Saxon king is found
in the Anglo-Saxon Chronicle under the year 785, when Ecgferth was
associated as king by his father Offa.
[63] _DACL_, art. Bretagne (grande-), col. 1238.
[64] Dom Cabrol, _loc. cit._, giving the Anglo-Saxon Chronicle as his
authority, most unjustifiably states that Ecgferth was ‘couronné et
oint.’ In the case of Ecgferth the A.-S. Chronicle account goes back to
the compiler of the Winchester Annals drawn up under Alfred. What his
sources were we do not know. In the case of Eardwulf of Northumbria we
have the contemporary Northumbrian Annals embedded in Simeon of Durham
and known through him and certain passages common to him and the A.-S.
Chronicle, extending from the death of Bede to 802.
[65] Rich. de Cirencestria, _Speculum Historiale_ (Rolls Series), II.
p. 27. We have the evidence of a charter of Burgred and Aethelswyth to
show that crowns were among the regalia of the Mercian kings in the ninth
century, but this does not necessarily imply any religious ceremony of
coronation. J. M. Kemble, _Codex Diplom._, II. 94.
[66] See Stubbs’ Introd. to William of Malmesbury, _Gesta Regum_ (Rolls
Series), II. p. xlii, n. 4. ‘Filium vestrum Erfred quem hoc in tempore ad
sanctorum apostolorum limina destinare curastis, benigne suscepimus et
quasi spiritalem filium consulatus cingulo, honore, vestimentisque, ut
mos est Romanis consulibus, decoravimus, eo quod in nostris se tradidit
manibus.’
[67] Henderson, _Pontificale of Egbert_ (Surtees Soc., Vol. XXVII.), pp.
100 ff. Another text of the same Order is printed from the _Pontificale
Lanalatense_ by L. G. Wickham Legg, _English Coronation Records_,
Westminster, 1901, pp. 3 ff., who also gives the unimportant variations
of the text of the Order as it appears in the Leoffric Missal.
[68] Reference is made in this rite to seven prayers used, and _In
diebus_ is therefore evidently regarded as an alternative. Sometimes it
is very uncertain whether Alia means ‘or,’ or ‘also.’
[69] This detail follows the text of the Leoffric Missal. In the other
two texts it is apparently stated that the people kiss the king, but the
rubric is in all three texts confused and probably corrupt.
[70] ‘For the nation of the West-Saxons does not allow a queen to sit
beside the king, nor to be called a queen, but only the king’s wife.’
Asser, _De rebus gestis Aelfredi_, s.a. 856 (Petrie, _Mon. Hist. Brit._
p. 471). The _Annales Bertiniani_, which s.a. 856 recount the coronation
of Judith in France, definitely state that the coronation of a queen
was not practised among the Saxons. See Pertz, _M.G.H. Script._ I. 450.
For the position accorded to the consorts of Anglo-Saxon kings, see
Liebermann, _Gesetze der Angelsachsen_, II. s.v. ‘Königin.’
[71] _Haec tria populo Christiano et mihi subdito in Christi promitto
nomine. In primis ut ecclesia Dei et omnia populus Christianus veram
pacem nostro arbitrio in omni tempore servet. Aliud ut rapacitates
et omnes iniquitates omnibus gradibus interdicam. Tertium ut omnibus
iudiciis aequitatem et misericordiam praecipiam, ut mihi et vobis
indulgeat suam misericordiam clemens et misericors deus. Qui vivit._
[72] In the text of this recension given in Dr Wickham Legg’s _Three
Coronation Orders_ (H. B. S. 1900), p. 59, the form with which the verge
is delivered is followed by a prayer, _Ineffabilem misericordiam tuam_;
and then the pallium is given with the form, _Accipe nunc vestem summi
honoris_, and a prayer, _Omn. Deus cuncti honoris iustus dispositor_.
None of these forms appear elsewhere.
[73] In this prayer occur the words, _quae per manus nostrae impositionem
hodie regina instituitur_. These words have been regarded by some as
evidence, lingering on only in the forms for the crowning of a queen,
that originally there was a laying on of hands at the consecration of a
king. The ‘ordinatio’ of King Aidan by St Columba is adduced as further
evidence, and the expression of Photius χειροθεσία βασιλείας might
also be adduced. Both, if they have any other than a general meaning,
doubtless refer to the laying on of hands always anciently observed in
blessing. But in this particular passage the words evidently refer simply
to the setting of the crown on the queen’s head.
[74] See L. G. Wickham Legg, _English Coronation Records_, pp. 30 ff.
[75] L. G. Wickham Legg, _English Coronation Records_, pp. 81 ff. For
other forms of this fourth recension cp. J. Wickham Legg, _Missale
Westmonasteriense_ (H. B. S.), II. coll. 673 ff., and Maskell, _Monumenta
Ritualia_, III. pp. 1-81.
[76] In this recension the words ‘quem in huius regni regem pariter
eligimus’ in this prayer are altered to ‘quem ... consecramus.’ The
change was never made in the same prayer in the French rite.
[77] J. Wickham Legg, _The Order of the Coronation of King James I_
(Russell Press, London, 1902).
[78] The miraculous chrism first appears in the fourteenth century. It
was given by the Virgin to St Thomas Becket. Probably the miraculous
chrism of England owes its existence to the desire of the English not to
be outdone by the French who possessed a chrism supplied by an angel for
the coronation of Clovis.
[79] Chr. Wordsworth, _Coronation of King Charles I_, 1626, pp. xix, xx.
[80] _Faciendo signum crucis_ is struck out, but the queen is anointed
‘in the manner of a cross.’
[81] The MS. copy of the order which the king himself used is now in
the library of St John’s College, Cambridge. Prynne (_Canterburie’s
Doome_, p. 70) accuses Abp Laud of having inserted divers prayers into
the order from the Roman Pontifical, an assertion due to either his
ignorance or his malice, for the examples which he gives are all in the
old English rite. Heylin (_Cyprianus Anglicus_, ed. 1668, p. 142) states
that there was used at the coronation of Charles I a prayer ‘which had
been intermitted since Henry VI and was that that followeth: “Let him
obtain favour for the people like Aaron in the tabernacle, Elisha in
the waters, Zacharias in the temple; give him Peter’s key of discipline
and Paul’s doctrine,” which clause had been omitted in times of Popery,
as intimating more ecclesiastical jurisdiction to be given to our kings
than the Popes allowed of.’ But this prayer does not occur in any of the
extant copies of Charles’ rite, nor does it occur in any English order
whatsoever, but it does occur in the Roman rite. Heylin seems to have
confused this prayer with some other actually in the order.
[82] See Chr. Wordsworth, _Coronation of King Charles I_, 1626 (H. B. S.
1892), pp. lx ff., 18 ff.
[83] L. G. Wickham Legg, _English Coronation Records_, pp. 240, 241.
[84] Sir Harris Nicolas, _Chronology of History_ (London, 1833), pp. 272
f.
[85] Chr. Wordsworth, _op. cit._, p. 36, n. 5.
[86] L. G. Wickham Legg, _English Coronation Records_, pp. 287 ff.
[87] L. G. Wickham Legg, _English Coronation Records_, pp. 317 ff.; J.
Wickham Legg, _Three Coronation Orders_, pp. 3 ff.
[88] _P. L._ CXXXVIII. coll. 737-742.
[89] _P. L._ CXXXVIII. coll. 783 ff.
[90] Martène’s Ordo III; II. p. 216.
[91] _P. L._ CXXXVIII. coll. 639-642.
[92] Ibid., coll. 727-731.
[93] _P. L._ LXXVIII. coll. 255 ff.
[94] II. pp. 622-634.
[95] The word ‘tria’ is omitted because with the addition there are now
four promises.
[96] It will be remembered that Louis, then the Dauphin, was offered the
English Crown and then driven out of England on John’s death. He always
afterwards claimed to be King of England.
[97] _De ant. rit._ II. 219 ff.
[98] Godefroy, _Le cérém. François_, I. 13 (1649). Professor Hans
Schreuer thinks that this order was never actually used. See _Über
altfranzösische Krönungsordnungen_ (Weimar, 1909), pp. 2 ff.
[99] The conflation of three distinct forms of unction is self-evident.
They can hardly have all been used, but here as elsewhere the meaning of
_Alia_ is not clear.
[100] _De ant. rit._, II. pp. 227-229.
[101] _The Coronation Book of Charles V of France_, by E. S. Dewick,
M.A., F.S.A. (H.B.S.)
[102] The English kings however only communicated in one kind previous to
the Reformation.
[103] _Procès-verbal de la Cérémonie du sacre et du couronnement de LL.
MM. L’Empereur Napoléon et l’Impératrice Joséphine._ Paris, An XIII,
1805. F. Masson, _Le sacre et le couronnement de Napoléon_, Paris, 1908.
[104] M. Hittorp, _De divinis ecclesiae officiis_, etc., in Biblioth.
Vet. Patrum, x (Paris, 1610), pp. 147-152.
[105] See below p. 114.
[106] G. Waitz, _Die Formeln der deutschen Königs- und der römischen
Kaiser-Krönung_ (Göttingen, 1872), pp. 87 ff. The order is from a Munich
MS. of 1409.
[107] The rubric of the Pontifical of 1520 says ‘etiam dicunt omnes
pontifices ... dicunt etiam alias benedictiones.’
[108] A rubric in the Rite contained in _O.R._ XIV takes into
consideration national sentiment by allowing also the anointing of hands,
breasts, shoulders, and bends of arm.
[109] Waitz only gives the beginning and end of this prayer, but it is
evidently this prayer that he indicates.
[110] M. Magistretti, _Pontificale in usum ecclesiae Mediolanensis necnon
Ordines Ambrosiani_ (Milan, 1897), pp. 62-64.
[111] Whether there was any anointing or not in this rite depends on
whether Charlemagne was anointed or not. If he was, then an unction,
though not mentioned, certainly had a place in the Gemunden Order, and in
this. See pp. 30 ff.
[112] M. Magistretti, _op. cit._, pp. 112 ff.
[113] Pertz, _M. G. Legg._, II. pp. 503 ff.
[114] Magistretti, _op. cit._, pp. 121 ff.
[115] _Res gestae Saxonicae_ in Pertz, _M.G.H. Script._ III. 437-438.
[116] Possibly this means the ‘Laudes.’
[117] Pertz, _M.G.H., Legg._ II. pp. 384 ff.
[118] The _Ita_ is almost certainly a scribal error for _Sta_. But error
or not this form is found also in the orders by which Maximilian I and
Charles V were crowned, though subsequently _Sta et retine_ is restored
in German Rites.
[119] See Panvinius and Beuther, _Inauguratio, coronatio, etc._, pp.
8 ff., 81 ff., 180 ff. The ‘Order’ of the coronation of Maximilian II
(1562), pp. 102 ff., is simply an account of the rite written down from
memory.
[120] The form however of enthronisation at the Coronation of Matthias II
begins _Sta et retine_.
[121] Comte de Bray, _Mémoires_ (Paris, 1911), pp. 97-117
[122] II pp. 234 ff. _Ritus benedicendi et coronandi reges Hungariae qui
obtinuit dum Albertus V Dux Austriae in regem Hungariae coronaretur._
[123] _Op. cit._, pp. 154 ff.
[124] _Lib. de Hist. Gall._, _P.L._ XCVI. coll. 765-766.
[125] _Liber Ordinum_. Ed. M. Férotin (Paris, 1904). App. III. pp. 499 ff.
[126] de Blancas, _Coronaçiones_, pp. 117 ff. (Çaragoça, 1641.)
[127] de Blancas states that Dom Pedro swore fidelity to the Pope (p. 5),
but this does not appear in the oath in the coronation order of Dom Pedro.
[128] Cf. Constantine Porphyr. _de caer_. I. 91 (coronation of Leo the
Great), ‘He was adored by all and held the spear and shield.’
[129] José Maria Yanguas y Miranda, _Cronica de los Reyes de Navarra_
(Pamplona, 1843), pp. 192-199; Martène, II. pp. 236 ff.
[130] Geronymo Çurita, _Los cinco libros primeros de la segunda parte de
los anales de la corona de Aragon_. (Çaragoça, MDCX.) Tomo tercero, Libr.
XIII. c. li. pp. 185, 186.
[131] J. Cooper, _Four Scottish Coronations_. (Aberdeen, 1902.)
[132] John Marquess of Bute, _Scottish Coronations_, pp. 140 ff.
[133] _Actus Coronationis seren. Dn. Frederici Com. Pal. Rheni ... et
Dom. Elisabethae ... in regem et reginam Bohemiae._ (Prague, 1619.) _Acta
Bohemica_ ([Prague], 1620), pp. 139 ff. The two documents do not always
agree in detail.
[134] The _Actus Coronationis_ does not mention _Veni Creator_, but the
_Acta Bohemica_ definitely state that the hymn was sung.
[135] The Ring is not mentioned in the _Acta Bohemica_.
[136] This benediction is not mentioned in _A.B._
[137] In the _Actus Coronationis_ the benediction is spoken of as
following _Te Deum_, but it is evidently out of place. The _A.B._ (which
omit all reference to the Queen) state that the _Te Deum_ was sung at the
close of the ceremony.
[138] _An account of the anointing of the First King of Prussia in 1701._
J. Wickham Legg, F.R.C.P., F.S.A. _Archaeol. Jour._ LVI. pp. 123 ff.
[139] _Regis Friderici Coronatio descripta carmine ab Hieronymo Hosio_,
in _Schiardius Redivivus sive Rerum Germanarum scriptores varii_, T. III.
pp. 65 ff.
[140] The metre requires that the hymn should be paraphrased and it is
not clear which of the two is meant. Though _Veni Creator_ is used in
most orders, the other is found in the later Danish and Swedish orders.
[141]
Turba Deum interea solemni musica cantu
Laudat....
Probably this means that _Te Deum_ is sung.
[142] _Allernaadigst approberet Ceremoniel ved Deres Majestæter Kong
Christian den Ottendes og Dronning Caroline Amalias forestaaende, höie
Kronings-og Salvings-Act paa Frederiksborg Slot_, etc. A. Seidelin,
Copenhagen [1840].
[143] _Kurtze Beschreibung wie Ihr. Königl. Majest. zu Schweden Carolus
XI zu Upsahl ist gekrönet worden. Aus dem Schwedischen verdeutschet_,
1676. Unfortunately none of the forms are given in this account.
[144] _Ordning vid Deras Majestäter Konung Carl den Femtondes och
Drottning Wilhelmina Frederika Alexandra Anna Lovisas Kröning och
Konungens Hyllning vid Riksdagen i Stockholm_, 1860.
[145] _Ceremoniel ved deres Majestæter Kong Haakon den Syvende’s og
Dronning Maud’s Kroning i Trondhjem’s Domkirke Aar_ 1906. Steen’ske
Bogtrykkeri, Kr. A., 1906.
[146] I. p. 390.
[147] _P.L._ cxxx. 250.
[148] _P.L._ LXXVIII. 1006, 1007.
[149] The description is not clear, but the above probably represents
its meaning. The text is ‘et tenent evangelium super caput vel cervicem
ipsius. Et accedit unus episcopus et dat orationem super eum et recedit,
et alter similiter. Accedit tertius et consecrat illum.’ The word
‘consecrat’ is curious, but these are evidently the three special prayers
said for the Pope, of which the text is given in the later descriptions.
[150] _P.L._ LXXVIII. pp. 1098, 1099.
[151] _P.L._ LXXVIII. pp. 1127 ff.
[152] The _Caerimoniale Romanum_ adds that this prayer is from the Order
of the Consecration of a Bishop.
[153] _Sacrarum caerimoniarum sive rituum ecclesiasticorum S. Rom.
Ecclesiae Libri tres_ (Venetiis, MDLXXXII). Various details are given
more fully here than in the older accounts. For the Rite as used at the
present day see Grissell, _Sede Vacante_, Parker, 1903.
[154] It is quite possible that the Laudes at the Papal Coronation may
originally have been the development of the ceremonial reception of a new
Bishop, such as obtained in France in early times—see Martène, II. p. 29.
If so, the forms have been assimilated to the Imperial ‘Laudes.’
[155] _Reginonis Chronicon_, _s.a._ 750. (Pertz, _M. G. H. Script._ I.
556.)
[156] _Reginonis Chronicon_, _s.a._ 752. (Pertz, _l.c._)
[157] _J.Th.S._ II. pp. 383 ff.
[158] _Chronicon Anonymum_ in Guidi, _Chronica Minora_, p. 21.
[159] _In I Reg. Expos._ iv. 5 (_P. L._ LXXIX. 278).
[160] St Gregory’s expression ‘qui in culmine ponitur’ is somewhat
unusual, and it may be noted that a similar expression is found in Can.
1 of the 12th Council of Toledo (681) ‘etenim sub qua pace vel ordine
serenissimus Ervigius princeps regni conscenderit culmen regnandique per
sacrosanctam unctionem susceperit potestatem,’ etc.
[161] Photius, _Epp._ I. 16.
[162] Brightman considers that the language of Photius is metaphorical
only and gives later instances of the figurative use of such words as
χρίσμα and χρίειν. _Loc. cit._, pp. 384, 385.
[163] Brightman, _Byzantine Imp. Coronation_, in _J. Th. St._ II. pp. 391
f. and _The Coronation Order and the Regal Vestments_, in _The Pilot_,
VI. p. 136.
[164] See the various English orders, most of which are given in L. G.
Wickham Legg, _English Coronation Records_.
[165] See below, p. 187.
[166] Bock, _Die Kleinodien des heil. römischen Reiches deutsch. Nation_.
In the plate of the Emperor Charles V the Dalmatic has been omitted. Also
it is to be doubted whether the Emperor wore the Armill crosswise like a
stole as there represented.
[167] Dewick, _The Coronation Book of Charles V of France_.
[168] de Blancas, _Coronaçiones_.
[169] It is usually held that the Orb is another form of the Sceptre.
In rites in which it is referred to it is generally given without
any accompanying form. It is variously named the Orb, Pome, Apfel or
Reichsapfel.
[170] Tertull., _Apol._ XXXII.; _Ad Scap._ II.
[171] Eusebius, _Vit. Constant._, IV. xxiv.
[172] Cf. the statement of Aphraates (c. 350) who holds that the unction
of Saul and David imparted the Holy Spirit. (_Demonstr._ VI. 16.)
[173] _Roberti Grosseteste episcopi quondam Lincolniensis Epistolae_,
(Rolls Series, 1861), p. 350.
[174] Heylin, _Cyprianus Anglicus_, p. 145. 1668.
I. GENERAL INDEX
[_See also Table of Contents_]
Abyssinian Rite, 30, 180
Aidan, King, ‘Ordination’ of, 36, 65 n. 2
Akakia, 185
Alba camisia, 183
Alfred, King, 59 f., 171
Anastasius I, Emperor, 12 f.
Anglo-Saxon Coronations, 58 ff.
Antidoron, 27, 29
Antiminsion, 17
Aphraates, quoted, 190 n.
Armills, 183, 187
Aurelian, Emperor, 10
ἀνατείλατε, 27
Baldwin I, 27, 48
_Benedictio super arma regis_, 131
Berengar of Friuli, 170
Bishop, consecration of, compared with that of a king, 193 f.
Boniface, St, 34, 167, 180
Bracelets, 4 n.
Burgred, King, charter of, 59 n. 1, 63
Buskins, 181 ff.
βασιλεύς, used of Anglo-Saxon kings, 62
Camelaucus, 159 f.
Camisa, 130, 184
Charlemagne, 32 ff., 37 ff., 168;
unction of, 40 f., 169
Charles I of England, 197
Charles V, Emperor, 55, 125
Charles V of France, 102
Chlamys, 13, 19, 23, 173, 182;
prayer over, 19, 22, 179
Chrism, 194;
English, 73, 80 f.;
French, 103
Codinus Curopalates, quoted, 24
Colobium sindonis, 182
Confessio of St Peter, Emperor anointed before, 45, 48
Constantia, Empress, 49
Constantine VI, 17
Constantine Porphyrogenitus, quoted, 11, 12, 15, 18, 21, 133
Coronation, repetition of, in case of certain kings, 190
χειροθεσία, 66 n., 179
χιτών, 181
Dalmatic, 183 ff., 187
Deputatus, 26
Diadem, 10, 11, 16;
diadema, 25, 182
Dibetesion, 12, 16, 18, 25, 181
Donative, 9, 15
διάδημα, 16, 25 n.
Eardwulf, King, 59
Ecgferth, King, 56 n., 58
Ectene or Litany, 22
Edgar, King, 63, 172
Egbert, Pontifical of, 57 f., 60
Einhard, quoted, 39
Epistle, read by Emperor at coronation, 192
Frankish kings, coronation of, 91
Galeus, 62, 185. (See also Helmet)
Goar, _Euchologion_, quoted, 18, 22
Gregory I, Pope, on unction of kings, 178;
‘Apostle of the English’, 98
Grosseteste, quoted, 192
Hazael, 4
Healing, by kings, 191
Helmet, 133, 136
Henry VI, Emperor, 49
Henry VII, Emperor, 52, 116
Heylin, quoted, 77 n., 197 f.
James II, 85 ff.
Jehoiada, 4
Julian, Bishop of Toledo, quoted, 33, 128
Julian, Emperor, 10
Justin II, Emperor, 16
Key, delivered to king, 154
Knights, created at coronation, 125
καμπάγια, 16
Laud, Abp, 77 f., 79 f.
_Laudes_, 19, 38 n. 2, 42 f., 47, 51, 53, 125 n., 160, 161, 163, 164
Laying on of hands, in coronation, 36, 65 n. 2
Leo I, Emperor, 10 f.
Leo II, Emperor, 15
Liber Regalis, 58, 69
Litany, in English rite, 67
Loros. (See Diadema, Pallium)
Louis II, King, 45
Louis the Pious, 41
Lyndwood, quoted, 191
Manasses, Constantine, quoted, 40
Mandyas, 26
Maniakis, 11
Marriage rite, compared with that of coronation, 197
Mary, St, in Turri, Emperor canon of, 54
Maurice, St, altar of, Emperor anointed before, 47, 48, 50, 52
Mixta Persona, 191
Modiolon, 15
Napoleon, 106
Oath, at coronation, 197;
English, 63, 67, 70, 73, 78 f., 82;
French, 96, 99, 100, 102, 106;
Imperial, 45, 46, 49, 52;
Roman, 109, 111;
Spanish, 33, 134, 165
Obligatory oath of the people, 81, 141
Orb, 185
Pall (Pallium) 183, 187;
papal, 160, 161
Pertinax, Emperor, 8
Photius, quoted, 179
Pippin, 34, 166 ff., 190
Presanctified, liturgy of, 24
Prynne, 77 n.
πολυχρόνιον, 29
Queen, coronation of, 198 f.;
Anglo-Saxon, 62, 95, 198
Recognition, 73, 127, 140, 196
Regnum. (See Tiara)
Reichsapfel, 143, 185
Ring, investiture with, 51, 64, 174, 195
Sacrament or Sacramental, 191, 196
Sagion, 18
Sakkos, 25, 26, 181, 184
Sancroft, Abp, 81, 84
Sapor, 5
Saul, 3
Shield and Spear, 5, 11, 133
Shield, elevation on, 10, 13, 16, 25, 135, 136
Spurs, 185
Stemma, 19, 63, 185
Sub-deacon, Emperor acts as, 53, 54
Tacitus, Emperor, 7 f.
Tel-el-Amarna, 2
Theophanes, quoted, 11, 12, 17, 40
Tiara (papal) 160, 163
Torque, 10, 13, 16
Tunica talaris, 183, 184
Tunicle. (See Dalmatic)
Tzitzakion, 18
τουβία, 16
Unction, in Abyssinia, 30 f., 180;
at Constantinople, 177 f.;
of Czar of Russia, 29;
among the Franks, 34 f., 166 f., 180;
in Imperial rite, 40, 45, 47, 50, 52;
in Spain, 33 f., 165 f., 180
(See also Charlemagne, Unction of)
Verge, 185
Vestments, coronation, 181 ff.;
derivation of, 186;
resemblance to sacerdotal, 193
Wamba, King, 33 f., 128
Widukind, 120
ζώνη, ζωνάριον, 16
II. INDEX OF FORMS
_(Pap) means a Papal Form; the other letters refer to the Protestant
rites: (B) Bohemian, (D) Danish, (N) Norwegian, (P) Prussian, (S)
Scottish, (Sw) Swedish. The number of the page in brackets in the case of
a Latin form gives the reference to the English version; and the Latin in
brackets after an English form is the original of the form._
A vobis perdonari, 70, 74, 92, 95, 99, 116
Accingere gladio tuo, 47, 53, 112
Accipe anulum signaculum s. Trinitatis, 66, 117;
anulum vid. signaculum s. fidei, 51, 64, (76), 96, 104, 105;
armillas sinceritatis, 68, (75);
coronam a domino deo, 44, 45, 114;
coronam gloriae, 66, (76), 117, 133;
coronam regalis excellentiae, 51;
(igitur) coronam regni, 101, 107, 110, 115, 117, 124, 132;
inquam coronam, 104;
dignitatis pomum, 132;
(ensem) gladium (imperialem) ad vindictam, 47, 52, 103, 104, 117, 131;
gladium per manus (nostras) episcoporum, 42, 68, (75), 103, 110, 115,
118, 123;
gladium rex electe (B), 143;
hunc gladium cum dei benedictione, 51, 64, 120;
nunc vestem summi honoris, 65 n. 1;
pallium, 68, (75);
pallium plenitudinem (Pap), 161;
pomum aureum, 117;
regiae dignitatis anulum, 68, (75), 110, 115, 123, 194;
sceptrum regiae potestatis, 51, 64, 68, (75), 93, 117;
sceptrum regni virgam, 47;
signum gloriae, 45, 47, 51, 52, 117, 132;
virgam virtutis, 54, 65, (75), 101, 105, 110, 115, 124, 132, 133, 195
Actiones nostras, 130
Adesto domine supplicationibus, 98, 100, 105
Almighty and Everlasting God, Creator of all things (Omn. semp. Deus
creator omnium), 74, 80, 82
(O) Almighty and Everlasting God, we beseech thee (Omn. semp. Deus
affluentem), 76, 90
Almighty Everlasting God, pour out (Sw), 154
Almighty God give thee (Omn. Deus det tibi), 76
And the same good Lord, 83
Be strong (Confortare), 75, 83, 90
Be this head anointed (Unguantur caput istud, etc.), 82
Behold O God, our defender, 86
Benedic domine et sanctifica anulum, 72, (75);
fortitudinem, 61, 65, 72, (76), 97;
hunc principem, 53, 61, 103;
hunc regem, 71, (74), 101, 110, 123, 131, 132
Benedicat tibi deus (75), 104, 110
Bless O Lord and sanctify (Benedic deus), 75;
the virtuous carriage (Benedic dne fortitudinem), 76
Bless we beseech thee, O Lord, these thy gifts (Munera dne quaes.
oblata), 77, 87
Blessed art thou, O Lord, 85
By the eternal almighty God (S), 141
By whom kings reign and princes rule, 88
Clerum ac populum, 92, 104, 110
Come thou Holy Spirit, come (S), 154
Confortare et esto vir, 72, (75), 103
Coronet te deus (i), 47, 64, 68, (75), 92, 93
Coronet te deus (ii), 92, 104, 107
Coronet te dominus gloria, 95
Creator omnium Imperator (see Omn. semp. Deus creator ac gubernator)
Desiderium animae, 111, 124, 132
Det tibi dominus velle et posse, 92
Deum time, 68
Deus caelestium terrestriumque, 72, (75), 98, 109, 112, 116, 122, 131
Deus cuius est omnis potestas (queen), 66, 69, (76), 105;
dei filius, 47, 50, 52, 64, 68, 71, (74), 96, 99, 101, 103, 107, 112,
115, 117, 118, 123, 127, 132;
electorum fortitudo, 61, 64, 71, (74), (89), 94, 96, 103, 115;
honorum (bonorum) cunctorum, 113, 133;
humilium visitator, 70, 73, (82);
ineffabilis auctor, 67, 71, (74), 123;
inenarrabilis auctor, 45, 46, 50, 94, 99, 101, 103, 108, 110, 112, 127;
in cuius manu, 45, 46, 49, 118, 131;
pater aeternae gloriae, 44, 45, 53, 103, 105, 107, 113, 114, 132, 133;
perpetuitatis auctor, 61, 64, 68, (75), 104, 115, 117
Deus qui, ad defendendum, 133;
adesse (Pap), 162;
apostolum tuum (Pap), 162;
corda fidelium, 106, 150;
es iustorum gloria, 47, 68, 71, (74), 99, 101, 110, 123, 132;
populis tuis, 61, 64, 71, (74), 91, 92, 103, 116;
providentia tua, 64, 96, 101, 103, 117;
scis humanam genus, 98, 109, 122, 131;
solus habes immortalitatem, 50, 53, 69, (76), 105, 111, 116, 117, 132;
victrices Moysi, 101, 104, 108, 112, 127
Deus regnorum omnium, 44, 51, 52, 60, 112, 118, 127;
rex regum, 71, (74);
tuorum corona, 68, (75), (76)
Dilexisti iustitiam, 116, 118
(Domine) Deus omn. cuius est omnia potestas (king), 45, 47, 50, 51, 52,
64, 72, (75), 93, 96, 104, 117, 118, 132
Domnus Leo papa (Pap), 160
Ecce mitto angelum, 49, 109, 122
Elegit te dominus, 160
Emitte spiritum, 106
Emitte spiritum (D), 150
Exaudi domine preces nostras, 42, 71, (75), 114
Fear God (P), 146
Firmetur manus, 63, 67, 70, 73, (85), 104, 108, 112, 127
Gentem Francorum inclitam, 103
Gloria et honore coronet, 94
God crown thee (coronet te deus), 75, 77, 83, 87, 89
God the Almighty (Sw), 155
God the exalter of the humble (Deus visitator humilium), 73, 82, 86 (see
O God which visitest)
God the Son of God (Deus dei filius), 74, 80, 82, 86
God the strength of thy chosen (Deus electorum fortitudo), 74, 77
God the unspeakable author (Deus ineffabilis), 74, 77
God to whom belongeth all power (Dne Deus cuius est omnis potestas), 76
God which art the glory (Deus qui es iustorum gloria), 74
(O) God which providest (Deus qui populis tuis), 74, 82, 86, 88
(O) God which only hast immortality (Deus qui solus habes
immortalitatem), 76
Haec domine salutaris, 133
Haec tria populo Christiano, 63 n., 96, 99, 102
Hear our prayers (exaudi quaesumus), 75, 87
I was glad, 85
In diebus eius oriatur, 64, (83), 96, 103, 115, 116
In nomine Christi promitto, 45, 67
In nomine Patris, 65, 69, (76), 105, 117
In the name of the Father (In nomine Patris), 76
In thy days (In diebus eius), 83
Ita retine, 124. (See Sta et retine)
Let my prayer come, 88
Let these hands be anointed (Unguantur manus istae), 74
Let thy hand be strengthened (Firmetur manus), 85
Let your royal Majesty (P), 145;
(queen, P), 145
Look down Almighty God (Prospice omnipotens), 74
Munera, Domine, quaesumus oblata, 77
O Almighty and Everlasting God, the fountain (Omn. semp. Deus fons et
origo), 76, 84;
Creator of all things (Omn. semp. Deus, creator omnium), 74, 80, 82
O Almighty God, we beseech thee that this thy servant (Quaesumus omn.
Deus ut famulus), 76
O God of eternity (O Eternal God, Deus perpetuitatis), 75, 77, 83;
the Creator (Deus caelestium), 75, 80;
the crown of the faithful (Deus tuorum), 75, 76, 83, 87, 89;
the King of kings (Deus rex regum), 74, 80;
to whom belongeth (Deus cuius est omnis potestas), 75, 83;
which visitest (Deus visitator humilium), 73 (see also God the exalter
of the humble);
who dwellest (Deus visitator humilium), 82, 86, 88;
who providest, 82, 86, 88
O Lord Holy Father who by anointing, 89 (see God the strength);
our God King of kings, 22, 28;
the fountain of all good things (Omnium domine fons bonorum), 75, 76,
84;
the giver of all perfection, 90;
thou that governest (Benedic domine), 74, 80
Officio nostrae indignitatis, 53, 69, 72, (76), 111, 113, 117, 133
Omn. aeterne deus creator omnium (see Omn. semp. Deus creator ac
gubernator);
fons et origo, 50, 53, 69, (76), 105, 111, 116, 117, 132
Omnipotens det tibi deus de rore, 61, 65, 72, (76), 97
Omnipotens Deus cuncti honoris, 65 n. 1
Omnipotens semp. Deus affluentem spiritum, 65, 69, (76), 105, 117;
caelestium terrestriumque (see Deus caelestium);
creator ac gubernator, 64, 67, 71, (74), 92, 96, 99, 101, 103, 106,
110, 112, 115, 116, 123, 126, 131;
hanc famulam, 105, 133
Omnipotens semp. Deus qui famulum, 109, 122, 131;
Hazael, 107, 112, 132;
te populi sui, 133
Omnium domine fons bonorum, 51, 65, 66, 68, 69, 93, 104, 105, 117
Pater sancte sic transit, 163
Petre amas me, 50
Praetende quaesumus domine, 132
Praise the Lord O Jerusalem, 87
Profiteor coram deo, 101, 106, 112, 124, 126, 131
Promitto (et perdono) vobis, 92, 96
Prosperity to the king (P), 146
Prospice omn. Deus serenis obtutibus, 42, 53, 68, 71, (74), 99, 103,
110, 114, 123, 132
Quaesumus omn. deus ut famulus, 76
Quatenus divinis monitis, 104, 111
Receive the armill (Accipe armillas), 75;
the crown of glory (Accipe coronam gloriae), 76, 84;
the ring of kingly dignity (Accipe regiae dignitatis anulum), 75;
the rod (Accipe virgam), 75;
the sceptre (Accipe sceptrum), 75;
this kingly sword (Accipe gladium), 75, 87;
this pall (Accipe pallium), 75;
this ring (Accipe anulum), 76
Rectitudo regis est noviter ordinati, 62, 97, 115, 117
Remember him of whom, 87
Sanctus, 88
Seeing you are by our ministry (Officio indignitatis), 76, 84
Si leges et consuetudines, 70
Si tali principi, 67, 99
Sir, receive this kingly sword (S), 141
Sir, receive this sceptre (S), 141
Spiritum sanctificationis, 94
Spiritus Sci gratia humilitatis, 51, 53, 69, 105, 111, 117, 123, 132, 133
Sta et retine, 65, 68, (75), 97, 100, 101, 107, 111, 112, 127, 132
Stand and hold fast, 75, 87
Stand and hold fast (S), 141
Supplicationibus omn. deus (Pap), 162
Te deum, 29, 63, 72, 75, 83, 87, 90, 96, 99, 100, 103, 107, 111, 112,
117, 118, 121, 124, 125, 127, 133, 135, 144, 146, 148, 150, 157
Te invocamus, 61, 64, 71, (74), 94, 96, 103, 115, 116
The almighty everlasting God (Sw), 154
The King shall rejoice (Deus in virtute), 75, 83, 88
The Lord bless thee (Benedicat tibi), 75, 83;
give you a fruitful country, 90;
give thee of the dew (Omn. deus det tibi), 83;
preserve thy life, 83
Thus saith the Lord, 87
To put you in mind, 87
To thee alone, 23
Tu es Petrus, 108
Ungo te in regem, 110, 123, 194
Unguantur caput istud, pectus, 68;
manus istae, 68, 71, (74), 99, 104, 110, 123, 194
Unxerunt Salamonem, 61, 71, (74), 96, 99, 103, 107, 116
Veni Creator, 71, 74, 82, 86, 102, 106, 142, 145, 147
Veni Sancte Spiritus, 147, 150, 154
Vis sanctam fidem, 109, 131
Vis sanctissimo in Christo patri, 122
We beseech thee, O Lord (Te invocamus), 74, 82
We swear, 81
Zadok the priest, 74, 82, 86
CAMBRIDGE: PRINTED BY JOHN CLAY, M.A. AT THE UNIVERSITY PRESS.
BY THE SAME AUTHOR
THE LITURGY OF THE PRIMITIVE CHURCH
Crown 8vo. pp. viii + 182. Price 5s net.
“We hail it as the contribution of a new and very promising writer. While
we do not accept all Mr Woolley’s conclusions, we must speak most highly
of his method, and thank him for several new lights which he has cast
upon the earliest forms of the Liturgy.”—_Church Quarterly Review_
“An interesting, concise and learned study of the history of the
development of the form of worship among the early Christians, it has a
general value of an excellent introduction to the study of liturgiology
and a special interest for Anglicans who advocate the revision of the
liturgy of the Church of England.”—_Scotsman_
THE CAMBRIDGE HANDBOOKS OF LITURGICAL STUDY
General Editors: H. B. SWETE, D.D., and J. H. SRAWLEY, D.D.
The Ancient Church Orders. By ARTHUR JOHN MACLEAN, D.D., Hon. D.D.
(Glasgow), Bishop of Moray, Ross and Caithness. Small crown 8vo. 4s net.
The Church Year and Kalendar. By JOHN DOWDEN, D.D., Hon. LL.D.
(Edinburgh), late Bishop of Edinburgh. Small crown 8vo. 4s net.
The Early History of the Liturgy. By J. H. SRAWLEY, D.D., Examining
Chaplain to the Bishop of Lichfield. Small crown 8vo. 6s net.
The Offices of Baptism and Confirmation. By T. THOMPSON, M.A. Small crown
8vo. 6s net.
LITURGIOLOGY
The Use of Sarum. The original Texts edited from the MSS. with an
introduction and Index by WALTER HOWARD FRERE, D.D. Demy 8vo.
Vol. I. The Sarum Customs as set forth in the Consuetudinary
and Customary. 12s net.
Vol. II. The Ordinal and Tonal. 12s net.
The Sufficiency and Defects of the English Communion Office. By A. G.
WALPOLE SAYER, B.D. Crown 8vo. 3s net.
The Prayer Book of Aedeluald the Bishop commonly called the Book of
Cerne. Edited from the MS. in the University Library, Cambridge, with
Introduction and Notes. By Dom A. B. KUYPERS, Benedictine of Downside
Abbey. Demy 4to. Buckram, gilt top. With two facsimile plates. 21s net.
Early Latin Hymnaries. An index of Hymns in Hymnaries before 1100. With
an appendix from later sources. By JAMES MEARNS, M.A., Vicar of Rushden,
Buntingford. Demy 8vo. With a frontispiece. 5s net.
The Canticles of the Christian Church Eastern and Western in Early and
Medieval Times. By the same author. Demy 8vo. With 3 plates. 6s net.
A Historical Companion to Hymns Ancient and Modern: containing the Greek
and Latin; the German, Italian, French, Danish and Welsh Hymns; the first
lines of the English Hymns; the names of all authors and translators;
notes and dates. Edited by the Rev. ROBERT MAUDE MOORSOM, M.A. Second
edition. Pott 8vo. 5s net.
Renderings of Church Hymns from Eastern and Western Office Books. By the
Rev. ROBERT MAUDE MOORSOM. Music by the Rev. G. W. GRIFFITH and Mr W. S.
DE WINTON. Crown 8vo. 5s net.
The Paragraph Psalter, arranged for the use of Choirs, by the Right Rev.
BROOKE FOSS WESTCOTT, D.D. Revised and edited by A. H. MANN, M.A., Mus.D.
(Oxon.). Demy 8vo. 5s. Pott 8vo. Cloth, 1s. Leather, 1s 6d.
Cambridge University Press
C. F. Clay, Manager: Fetter Lane, London
End of Project Gutenberg's Coronation Rites, by Reginald Maxwell Woolley