II
The order that marks the second recension of the English rite, and which is called the Order of King Ethelred, was in all probability that used at the coronation of Edgar in 973.
In this second recension of the English rite every portion of the older is represented but there is more solemnity. In the delivery of the insignia there is a greater formality; and whereas the rite in ‘Egbert’s’ book is simply called Benedictiones super regem, in this order it is called Consecratio Regis. Alternative forms are provided, and whereas in ‘Egbert’ the rite is inserted into the Mass, in later recensions the whole rite precedes the Mass.
As the king enters the church the anthem Firmetur manus is sung. Then the king prostrates himself before the altar during the singing of Te Deum. After this the king takes the oath, which is the charge at the end of ‘Egbert’s’ order transformed into a direct oath by a slight alteration of the first few words[71]. Then is said Te invocamus, (alia) Deus qui populis, (alia) In diebus eius oriatur. Here probably the ‘alia’ means ‘or’ though it may mean ‘also.’ Now comes the Consecratio, Omnipotens sempiterne Deus creator ac gubernator, (alia) Deus electorum fortitudo, (item alia) Deus Dei Filius. Of these three prayers the first is found in the rite used by Abp Hincmar at the coronation of Louis II in 877, and also in the Ordo Romanus of Hittorp of about the same date; the second is the consecration prayer of ‘Egbert’; the third is an early Roman form, and is found in nearly all subsequent rites. Then follows a new feature, the investiture with the Ring, with the form Accipe anulum signaculum videlicet sanctae fidei and the prayer Deus cuius est omnis potestas, both of them found in Hittorp’s Ordo Romanus. The king is then girt with the Sword with the form Accipe hunc gladium, which is different from the Roman form, and now first occurs, and the prayer Deus qui providentia tua, which also now first appears, and is based on a collect in the Gregorian Sacramentary for use in time of war. The king is crowned with the form Coronet te Deus, which was used at the coronation of Charles the Bald at Metz in 869; and the prayer Deus perpetuitatis follows. The Sceptre is delivered with the form Accipe sceptrum regiae potestatis followed by the prayer Omnium Domine fons bonorum, both of which occur first here and in the contemporary French order of Ratold. The Verge is then delivered with the form Accipe virgam virtutis atque aequitatis[72], which first occurs in the Ordo Romanus of Hittorp. A series of nine benedictions follows, six of which occur in the orders of Charles the Bald (869) and Louis II (877), and the last three in ‘Egbert’s’ rite. Finally the king is enthroned with the form Sta et retine, a form which first occurs here and in Ratold’s rite, followed by the blessings Omn. det tibi Deus de rore, (alia) Benedic Domine fortitudinem principis, both of which occur in the forms of ‘Egbert.’
The Mass prayers, which are different from those of ‘Egbert,’ are found in the Missa quotidiana pro rege of the Gregorian Sacramentary.
In this recension the coronation of the queen consort first occurs. She is anointed on the head with the form In nomine Patris ... prosit tibi haec unctio olei in honorem, etc., and the prayer Omn. semp. Deus affluentem spiritum[73]. Both these forms here first occur. The Ring is then given with the form Accipe anulum fidei signaculum sanctae Trinitatis, and the prayer Deus cuius est omnis potestas (which is not the same prayer as that found elsewhere with the same beginning in the coronation of a king), both of which appear now for the first time. Lastly the queen is crowned with the form Accipe coronam gloriae, and the prayer Omnium Domine fons bonorum; the second of which is a shortened form of the corresponding prayer in the order for the coronation of the king, while the former is a slightly different edition of the form in Hittorp’s Ordo Romanus. It may be noted that the forms for the coronation of a queen given in the order of Ratold, and forming the second recension of the French rite, are almost identical with those of the English recension.
The developement of the rite in this second recension is most marked, and it is interesting to note that the same influences have been at work on the French rite of this period, which is very close to the second English recension.