But not only in Spain did such a rite exist before the introduction of the imperial rite at Rome. It is found in existence in the eighth century in France, and probably it was used there before this date. We read how the first of the Carolingian kings sought the official recognition of his dynasty from the Church, and that in response to his appeal Pope Zacharias, ‘lest the order of Christendom should be disturbed, by his apostolic authority ordered Pippin to be created king and to be anointed with the unction of holy oil[31].’ He was accordingly consecrated in 750 by St Boniface, on which occasion we are told that he was elected king according to the custom of the Franks[32]; and to make assurance doubly sure he was a second time consecrated by Pope Stephen himself, who came over the Alps for the purpose and ‘confirmed Pippin as king with the holy unction, and with him anointed his two sons Carl and Carloman to the royal dignity[33].’
For England, if we leave out of consideration the Pontifical of Egbert, which cannot be ascribed to Egbert with any confidence, and of which the date is uncertain, we have only scanty evidence of the existence of any coronation ceremony before the tenth century, though we read of two isolated instances in which, in Northumbria and in Mercia, under special circumstances, kings are said to have been ‘consecrated’ during the eighth century[34].
There remains the fact, then, that in Spain in the seventh century it was the custom to consecrate the Visigothic kings with unction, and a similar practice appears in France during the eighth century in connection with the new dynasty inaugurated by Pippin. For England the evidence is slight, though we read of kings being consecrated in two isolated instances. This evidence is earlier in date than the period at which the exigencies of the Roman Empire called an imperial rite into existence at Rome. Thus there were in the West two separate and distinct introductions of the consecration rite, the first into the Visigothic kingdom of Spain from which, in all probability, the Frankish and Anglo-Saxon rites were derived; the second in Rome on the occasion of the renaissance of the Western Empire. About the end of the ninth century these two rites began to influence one another, and from the Roman rite of the coronation of an Emperor a Roman rite of the coronation of a King was produced.
In the consideration of the different Western rites and their developements, perhaps the method most convenient to follow is, first to treat of the imperial rite, and then of the royal. Though this method has its disadvantages from the point of view of the interaction of the two rites upon each other, yet on the whole it is the simplest and clearest way of treating the many varieties of rite that accumulated in process of time.
Note
There seems to be no evidence of the existence of any coronation rite among the Britons. Gildas is sometimes quoted as evidencing the existence of a British rite. He says as follows; ‘Kings were anointed, and not by God, but such as stood out more cruel than other men; and soon they would be butchered, not in accordance with the investigation of the truth, for others more cruel were chosen in their place[35].’ It is plain that this language is merely metaphorical.
There is a passage occurring in Adamnan’s life of St Columba which is more to the point[36]. It speaks of an ‘ordination’ (ordinatio) of King Aidan by the saint. ‘And there (i.e. in Iona) Aidan coming to him in those same days he ordained (ordinavit) as king, as he had been bidden. And among the words of ordination he prophesied things to be of his sons and grandsons. And laying his hands upon his head, ordaining him, he blessed him.’
I do not think that this occurrence can be regarded in any sense of the word as a consecration of Aidan. It appears to be nothing more than a very solemn blessing. The word Ordinatio is curious, but it is probably referring to the laying on of the hand in benediction.