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.

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.