As we have seen, there was in all probability a Frankish coronation rite in existence in the time of the Merovingians, and certainly in the time of the Carolingian kings, but it seems to have been very variable and without much stability before the tenth century.
A group of orders of the end of the ninth and the beginning of the tenth century may be taken as representing the Frankish or French rite in its earliest and unfixed stage.
Charles the Bald was crowned as king of Lotharingia in 869. The rite[88] begins with an address from Adventius, Bp of Metz, after which the king takes the oath to preserve the rights of Church and people. Another address is then delivered by Hincmar of Rheims, which perhaps is additional and exceptional. Adventius says the prayer Deus qui populis, and then follows a series of nine benedictions said by different bishops, four of the benedictions being identical with forms occurring in the second English recension. The unction follows, Bp Hincmar anointing the king on his right ear, from his forehead to his left ear, and on the crown of his head, with a form beginning Coronet te Deus, which does not occur again and is not to be confounded with the coronation prayer beginning with the same words. Hincmar then recites two benedictions, identical with the last two of the second English rite, and the prayer Clerum ac populum, which here appears for the first time. The king is now crowned, all the bishops uniting, as in ‘Egbert’s’ order, to set the crown on his head, the form used being Coronet te deus corona gloriae, which is found in the second English order and in most subsequent rites. The bishops then give the Sceptre and the Palm, with a form commencing Det tibi Dominus velle et posse.
The Mass which follows the coronation is the Mass for the day.
A second example of the Frankish rite may be seen in that by which Louis II (the Stammerer) of France was crowned at CompiÈgne in 877[89]. First of all the bishops ask that the rights of their churches shall be maintained, A vobis perdonari nobis petimus, and the king grants their petition Promitto et perdono vobis, a section which is found henceforward regularly in the French orders. Next is said the prayer Deus qui populis, and then follows the anointing, the king being anointed during the prayer Omnipotens sempiterne Deus creator et gubernator, which occurs in the second English order and in Hittorp’s Roman order. The crowning then takes place with the form Coronet te Deus, and the sceptre is given with the form used in the second English order and henceforward, Accipe sceptrum regiae potestatis. The order ends with a benediction consisting of fourteen prayers, among which occur all those used in the order of Charles the Bald.
These two orders are very simple, and while the former is manifestly in an unfixed stage, the latter is the first recension of the definite French rite. It is noticeable that it presents many points of similarity with the second English rite, and this is probably due to the influence of the Roman rite.
Louis II was crowned a second time in 877 at Troyes by Pope John VIII. The order used on this occasion[90] is quite different from that used at CompiÈgne, and is, as might be expected under the circumstances, somewhat Roman in character, but otherwise it is rather puzzling; perhaps it was specially composed for the occasion, or else it belongs to the unfixed stage and may be classed with the order of Charles the Bald.
The first prayer Deus cui omnis potestas et dignitas famulatur (an early form of the familiar Deus cuius est omnis potestas) occurs here for the first time and is found later in most French orders and in the English second and fourth recensions. Then follows Omnium, Domine, fons bonorum, also found in the second English recension, after which come the first ten of the benedictions which accompany the delivery of the Sceptre in ‘Egbert.’ Then comes the prayer Deus inenarrabilis, which here first occurs; and finally a prayer, evidently composed for the occasion, Oratio qua benedixit Apostolicus Johannes regem nostrum, and Spiritum sanctificationis quaesumus Domine, Hludowico regi nostro propitiatus infunde, which does not occur elsewhere.
There are two examples of the coronation of queens in Frankish lands at this time, the earliest examples of the rite in the case of queens in the West.
In 856 Judith[91], the daughter of the Emperor Charles II, was married to Ethelwulf, king of England, and was crowned at the time of her marriage. The actual coronation prayers, which are inserted in the marriage rite, are as follows: Te invocamus, and then, preceded by Sursum corda and Preface, Deus electorum fortitudo, in which however are inserted a few lines proper to the occasion. The queen is then crowned with the form Gloria et honore coronet te Dominus, etc.
The coronation of Queen Hermintrude[92] at Soissons in 866 is still more a special adaptation of the nuptial ceremony. There is first of all a very long allocution made by two bishops, after which follows the marriage prayer containing allusions to the royal position and duties of the bride, and then the queen is crowned with the words Coronet te Dominus gloria et honore et sempiterna protectione, qui vivit et regnat.
In England there was no coronation of the queen consort at this time, and the same was probably the case ordinarily in France. It will be remembered that in the Eastern Empire if an emperor was married after his accession his bride was crowned at the time of her wedding not only with the nuptial crown but also as empress. It is noticeable that both these coronations of Frankish queens took place at the time of their marriage, and it is most probable that there was some such adaptation of the nuptial coronation (which was at this time used in the West) to the special circumstances of the royal bride. The occurrence of Sursum corda and Preface before the consecration prayer in the case of Judith is the first occasion of their use in this connection, but probably this too is due to the influence of the special Preface of the nuptial rite with which it is combined.
II
In the tenth century there appears a definite French rite. This is represented by the orders contained in the codex of Ratold of Corbey[93] and MartÈne’s Ordo VII[94], which are very close to the almost contemporary second English recension, and manifestly derived from an English source.
It begins, as does the rite of Louis II in 877, with the petition of the bishops, A vobis perdonari, and the king’s promise, Promitto vobis. Here in M. VII comes the Oath Haec tria[95], which has been lengthened by the insertion of a promise to persecute heretics. Then comes the Recognition, two bishops asking the people if they will accept the king as the ruler, and Te Deum is sung, followed by the prayers Te invocamus, Deus qui populis and (alia) In diebus eius. In M. VII the investiture with the sword followed by Deus qui providentia and the Litany are inserted after Te Deum. Now comes the Consecratio regis, consisting of the prayer Omnipotens sempiterne Deus, creator et gubernator, during which the king is anointed, the anthem Unxerunt Salomonem being sung at the time of the anointing, (alia) Deus electorum fortitudo, (alia) Deus Dei Filius. There is no indication of the number of anointings in Ratold’s order, but in M. VII there are five, the head, breast, between the shoulders, on the shoulders, and the bend of the arms being specified. The investitures follow; the Ring with the form Accipe anulum signaculum and the prayer Deus cuius est omnis potestas, and the rest of the regalia, Sword, Crown, Sceptre, and Verge, are delivered in the same order and with the same forms as in the second English recension. After the investitures comes a series of six benedictions, all of which already occur in the orders of Charles the Bald (869) and Louis II (877), followed (item alia) by three more that are found in ‘Egbert’s’ rite. The king is then enthroned with the form Sta et retine, and last of all occurs in Ratold the charge as to the duties of a king, not yet in the form of an oath, but as in Egbert, Rectitudo est regis noviter ordinati. In M. VII the enthronisation is followed by two prayers, Omn. Deus det tibi de rore and Benedic Domine fortitudinem.
As has been remarked, there is a very close similarity between this order and the almost contemporary English rite, and it is evident that the compiler of Ratold’s order had before him one or more English orders; for in the consecration prayer, where in the English order the words occur, ‘famulum tuum N. quem ... in regnum Anglorum vel Saxonum eligimus,’ in Ratold’s order, in the corresponding position, are found the words, ‘quem ... in regnum N. Albionis totius videlicet Francorum,’ and elsewhere in the same prayer the words ‘totius Albionis ecclesiam.’ Probably the passages occur in this form in Ratold’s order as the result of an oversight on the part of the compiler. But this explanation is not altogether satisfactory, for in M. VII and in the order of Louis VIII (1223) the sentence in Ratold’s consecration prayer ‘ut regale solium vid. Francorum sceptra non deserat’ appears as ‘ut regale solium Saxonum, Merciorum, Nordanhymbrorum sceptra non deserat,’ which can only be explained as being retained for the purpose of making a claim to the English throne[96]. A further proof of the English origin of this rite is the occurrence of the name of ‘St Gregory the Apostle of the English.’ The clause ‘Rectitudo regis’ of Egbert is also found here. But while no really satisfying explanation of these features in the French rite of this period has as yet been forthcoming, they at least bear witness to the influence of the English rite on the French at this time.
The sacring of the queen is exactly like that of the second English order except that in the French order the prayer Adesto supplicationibus, which is said before the anointing, does not appear at all in the English.
III
The French rite in the twelfth and thirteenth centuries was subjected, as was the English rite of the same period, to considerable Roman influence. Of this recension MartÈne’s Ordo VI[97], and the order of Louis VIII[98] (1223) may be taken as examples.
The Anointing of St Louis of France
In this recension appear first the preliminary prayers as in the Roman order of Hittorp; the prayer Deus qui scis humanum genus on his entrance into church, and on his entrance into the choir Omn. semp. Deus caelestium terrestriumque moderator. Between Prime and Terce (the king enters the church after Prime) the Abbot of St RÉmi goes in procession to fetch the holy chrism.
The order begins with the petition of the bishops, A vobis perdonari, after which the recognition takes place and Te Deum is sung. The king then takes the oath in the old form, Haec tria populo christiano. Then follows a section directly taken from the Roman rite, and largely a repetition of what has already taken place; the Litany, the king lying prostrate the while, an oath in answer to interrogations, and another recognition in the Roman form, Si tali principi, followed by a series of benedictions all of which occur in the Roman rite.
For the consecration three choices are given as to the forms to be used[99]:
(1) Deus inenarrabilis, during which the king is anointed, the anthem Unxerunt Salomonem being sung at the time of anointing.
(2) Alia Oratio. Deus Dei Filius. Then the anointing of the hands with the form Unguantur manus istae. Then the prayer from the Roman rite Prospice Omnipotens.
(3) Alia. Deus qui es iustorum gloria, and, introduced by Sursum corda and Preface, Deus creator ac gubernator.
The unction of the hands here first occurs and is found henceforward in the French rite. It is first found in the English rite at this same time in the third recension, but in the English rite it always precedes, while in the French it comes after, the unction proper.
The investitures of Sword, Ring, Sceptre, Verge, and Crown follow the order of Hittorp’s rite, and the old forms used at the delivery of Sword, Ring, and Crown give place to the forms of the Roman order. The Sceptre is given at the same time as the Verge and has no special form of its own, here again showing the Roman influence. The investitures are followed by three benedictions derived from the Roman rite, and then follows the enthronisation, Sta et retine. In MartÈne VI the king takes another oath, Roman in form, at this point and Te Deum is sung, again shewing that there was already a tendency to transfer the latter to this, the Roman position, from its original place at the beginning of the rite.
The consecration of the queen is different from that of the last recension. It begins with the prayer Adesto Domine supplicationibus nostris and follows exactly the ordo of Hittorp, with the exception that the form used at the crowning exhibits slight verbal variations.
Note
There are two orders[100] given by MartÈne, VIII and XI, which stand quite by themselves, and are not easily placed. Ordo VIII is taken from an Arles pontifical, dated by MartÈne c. 1200-1300. The rite is short and shews Roman influence. It begins with Te Deum, after which the king takes the oath in the later Roman form Profiteor coram Deo et angelis. The king is then presented to the metropolitan by two bishops and the consecration begins with the prayer Omnipotens sempiterne Deus creator omnium, followed by Deus Dei filius, during which the king is anointed on the head. He is then crowned with the Roman form Accipe igitur coronam regni, invested with the Verge, Accipe virgam, and enthroned with the Sta et retine. After the enthronisation is said either Deus qui victrices Moysi, a Roman form here first appearing, or Deus inenarrabilis. The forms of the coronation of the queen are almost identical with those of the Roman pontifical of 1520.
The Archbishop of Arles had no official part in the coronation of the French monarch. On the other hand, in strict theory, the emperor should be crowned at Arles as King of Burgundy, as well as at Aachen, Milan, and Rome; it is possible therefore that this order may represent the rite used on such an occasion, though but few emperors were actually crowned at Arles.
Ordo IX is still more puzzling. It is found in the Pontifical of Peter, Bishop of Senlis, who died in the year 1356. The consecration of the king is introduced by Benedic Domine hunc regem, then follows Deus inenarrabilis, after which the king is anointed, during the Deus qui es iustorum gloria, on feet, shoulders, and arms. The forms of the investitures with Sword (after which is said the prayer Deus qui providentia, which however is given out of place), Ring, Sceptre (which is followed by the benediction of the Oriflamme), and Crown follow more or less the Romanized third recension, but the benediction of the Oriflamme is inserted among them. The anointing of the feet is unique, and there can be very little doubt that this ceremony has never had a place in any rite. The probabilities are that both these orders are quite unauthoritative and were never used.
IV
We come now to the final recension of the French rite, which is represented by the order of Charles V, who was crowned in 1364[101]. This recension, like the corresponding fourth recension of the English rite, returns to the older rite anterior to the Romanized third recension in so far as it is a conflation of the second and third recensions, containing nearly everything that had appeared in all previous rites, and therefore much matter that was originally alternative.
There is the short preliminary service. At the end of the prayers said at the king’s entrance into the choir, in the seventeenth and eighteenth centuries, Veni Creator was sung. The king enters the church between Prime and Terce, and while waiting for the arrival of the Sainte Ampoule Terce was sung. The rite begins as usual with the bishop’s petition and the king’s reply, and then follows the oath Haec populo christiano, in which is inserted, in this order, a clause, which vanishes finally in 1484, promising to maintain the rights of the French crown (doubtless against English claims). Te Deum is then sung, though a note remarks that this should be sung, according to Roman use, after the enthroning. Deus inenarrabilis is now said, and the Buskins are put on and the Spurs. Then follows the investiture with the Sword in the position it occupies in the Roman orders, with a benediction, and a conflate form combining the old French Accipe gladium with the Roman Accipe gladium per manus nostras. Then follow the anthem Confortare and the prayers Deus qui providentia, Prospice omnipotens, Benedic Domine quaesumus hunc principem, and Deus pater aeternae gloriae. While the unction is preparing, a series of versicles and responses peculiar to the French rite, and beginning Gentem Francorum inclitam, and a collect are said. The Chrism was miraculous. Brought down from heaven by an angel for the coronation of Clovis, it was carefully preserved in the Abbey of St RÉmi, and brought in solemn procession from the Abbey at the time of the coronation. A tiny particle of the contents of the ampoule was mixed with Chrism. The Litany is now said, closing with the prayers Te invocamus, Deus qui populis, (alia) In diebus eius. Then comes the consecration. The king is anointed during the prayer Omn. sempiterne Deus creator ac gubernator, which is followed by the prayers Deus electorum fortitudo and Deus Dei filius, the anthem Unxerunt Salomonem being sung during the anointing. He is anointed on the head, breast, between the shoulders, and at the bend of both arms. The king’s hands are then anointed with the form Unguantur manus, and he then puts on gloves blessed with two forms adapted from the benediction of a bishop’s gloves. The investitures follow; the Ring, with a benediction and the old form Accipe anulum restored in place of the Roman form introduced into the last recension, and the prayer Deus cuius est omnis potestas; the Sceptre, with the usual form and the prayer Omnium Domine fons bonorum; the Verge, with the usual form; the Crown, with the prayer Coronet te Deus, and a conflate form combining the French Accipe coronam and the Roman Accipe inquam coronam, which is followed by Deus perpetuitatis. A series of benedictions are now said, all of which are found elsewhere. After the enthronisation with the usual form the anthem Firmetur manus is sung and the Roman prayer Deus qui victrices Moysi is said, and finally the archbishop kisses the king, saying Vivat Rex in aeternum, and the cry is taken up by the Peers. The Mass, as in the English corresponding rite, is a Mass for the king, and before the Pax the benedictions Benedicat tibi Deus custodiatque, Clerum ac populum and Quatenus divinis monitis are said over king and people. The king communicates, as did the French kings always at a coronation, in both kinds[102].
The queen’s coronation begins with the prayers Adesto Domine supplicationibus, Omn. aeterne Deus fons et origo, Deus qui solus habes and Omn. semp. Deus hanc famulam. She is anointed on head and breast as of old, In nomine, etc., and then follow Spiritus sancti gratia and Deus Pater aeternae gloriae. The Ring is given with the form Accipe anulum, as in the second recension, followed by Deus cuius est omnis potestas; the Verge with the form Accipe virgam and the prayer Omn. semp. Deus affluentem. Lastly she is crowned with the form of the second recension, and the prayer follows Omnium Domine fons bonorum.
After the sacring of the queen the benediction of the Oriflamme takes place.
This order remained in use, with small and unimportant variations, as long as the monarchy lasted in France. But the coronation of the queen was dispensed with for some reason. The last queen to be anointed and crowned was Marie de MÉdicis in 1610, and probably a sacring took place in her case only because there was every prospect of her being left Regent and so virtual monarch.
V
Napoleon
The rite by which Napoleon[103] was crowned stands by itself. The arrangement was that he should be crowned according to the rite of the Roman Pontifical, but at the last moment changes were introduced from the French rite itself.
Napoleon came into church already clad in the imperial robes, the Pope having already heard Terce. According to the Roman order the metropolitan should, after certain questions, address the monarch on his duties, and then the oath should be taken. But in place of this Veni Creator was here sung, as in the French rite, and after the versicle Emitte Spiritum and its Response, and the Whitsunday collect Deus qui corda fidelium, Napoleon took the oath. This was much modified, for the Emperor refused to confirm the Church in property which it did not possess, and indeed refused to recite the oath itself, simply saying Profiteor when it was read. Then followed, as in the Pontifical, Omn. semp. Deus creator omnium with the necessary alterations, such as imperatorem for regem, and the addition of et consortem eius whenever the Emperor was named. During the Litany the Emperor and Empress remained seated, and only knelt at the special petitions. According to the Pontifical the anointings should be on neck and right hand, but Napoleon ordained that it should be on the head and hands, and he was so anointed with Chrism with the prayers from the Pontifical, Deus Dei filius and Omn. semp. Deus qui Hazael super Syriam, the anthem Unxerunt Salomonem being sung the while. Josephine was anointed in the same places immediately after the Emperor with the prayer Deus pater aeternae gloriae. At the Mass, at the Emperor’s request, a collect of the Blessed Virgin as patron of the Church was used instead of the proper collect. After the epistle the benediction and delivery of the ornaments took place. As the Pontifical has no forms of benediction of ornaments, the forms for the blessing of Sword, Rings, and Gloves were taken from the CÉrÉmoniel franÇois, and from the same source were derived forms for the delivery of Main de justice (Verge) and Sceptre, while forms for the benediction of the Orb and the delivery of the Mantles were composed for the occasion. The form for the delivery of Ring and Mantle were used in the plural for Emperor and Empress at once. At the time of the crowning the Emperor ascended to the altar and taking from off it the imperial Crown crowned himself, and then crowned Josephine, the Pope saying Accipe coronam regni and Coronet vos Deus corona gloriae. At the enthronisation the French form of the Sta et retine was used instead of the Roman, as affirming the independence of the sovereign. Te Deum was then sung, followed by the anthem Firmetur manus and the prayers Victrices Moysis and Deus inenarrabilis, and Mass proceeds. Neither Emperor nor Empress communicated. After Mass, while the Pope was unvesting in the Chapelle du TrÉsor, Napoleon took the constitutional oath at which the Pope had refused to be present, and was proclaimed ‘Le trÈs glorieux et trÈs auguste Empereur NapolÉon Empereur des franÇais, sacrÉ et intronisÉ.’ The Emperor and Empress then proceeded to the ArchevÊchÉ whither they were followed by the Pope, during whose procession the anthem Tu es Petrus was sung.
