As to the existence of a coronation rite among the Anglo-Saxons, we find two allusions to a religious ceremony in the Anglo-Saxon Chronicle at the end of the eighth century. Thus under the year 785 we are told that Ecgferth, who was associated on the throne by his father Offa, was in that year ‘hallowed as king[64]’ (to cyninge gehalgod). The same authority speaks of the consecration of Eardwulf on his accession to the Northumbrian throne in the year 795; ‘he was then consecrated and raised to his throne’ (geblestod ⁊ to his cinestole ahofen). Eardwulf who was of the old line of kings had been called to the throne after a usurpation.
Both these kings were, however, raised to the throne under peculiar circumstances, and we cannot therefore regard this evidence as proof that a coronation rite was definitely established in England by the end of the eighth century because of these isolated instances occurring in the two Saxon kingdoms of Mercia and Northumbria, all the more so as in both cases it was the influence of the Church that set these kings on the throne. We are also told by Asser a story of the consecration of Alfred as king by Pope Leo IV at Rome, whither he had been sent by his father Ethelwulf. This story is embellished and repeated by other writers[65], who add that Alfred retained the regalia and vestments used at this Roman coronation, and that they were preserved henceforward among the English regalia. But a fragment of a letter from Pope Leo to Ethelwulf disposes of this legend altogether, for in it he informs King Ethelwulf that he has invested his son Alfred with the insignia of a Roman consul[66]. Asser makes no mention of any coronation of Alfred in England.
The Order then of the Pontifical of Egbert must be used with caution. All that we can say with respect to its date is that a comparison between it and the so-called Order of Ethelred, which is of the tenth century, shews that the former is an earlier compilation than the latter, and much simpler and less fixed in character.
The Order[67] is called Benedictio super regem noviter electum, and the Mass into which it is inserted is called Missa pro regibus in die benedictionis. The Mass collect is Deus regnorum omnium et Christiani maxime protector imperii, da servo tuo regi nostro N. triumphum virtutis suae scienter excolere, ut cuius constitutione sunt principes eius semper munere sint potestates.
The Epistle is Lev. xxvi. 6-9, and the Gospel is that which is used in the English rite to this day, Matt. xxii. 15-22. After the Gospel the coronation service begins, and seven prayers are contemplated as being used.
1. Te invocamus.
2. Deus qui populis tuis, or (alia)[68] In diebus eius oriatur.
3. Deus electorum fortitudo. This is the consecration prayer, and while one bishop says it all the other bishops anoint the king on the head. During the unction is sung the anthem Unxerunt Salomonem and the Ps. Domine in virtute tua.
4. A series of 15 benedictions, said probably by different bishops, following the delivery of the Sceptre to the king: Benedic Domine hunc praesulem, etc.