The king is now crowned, the archbishop saying the form Accipe igitur coronam regni, as in Hittorp’s order except for a few words, and the king takes the Crown from off the altar and crowns himself, the archbishop saying Accipe signum gloriae, diadema et coronam regni, as in the Roman rite of the coronation of an emperor. The king then takes the Sceptre from the altar, the archbishop saying Accipe virgam, etc.; then the Orb, the archbishop saying Accipe dignitatis pomum et per id, etc., which is the form with which the Ring is delivered in Hittorp’s order with the necessary changes. After the investitures, under the heading Alia oratio come the two prayers, Benedic Domine quaesumus hunc regem, and Deus pater aeternae gloriae, and the king is then enthroned with the Sta et retine, the anthem Desiderium animae being sung the while.
The queen’s coronation now follows. After the prayers Omn. semp. Deus fons et origo, and Deus qui solus, she retires to the sacristy, where she is arrayed in a camisa romana; a camisa of white silk; a girdle of white silk; a maniple on the left arm; and a dalmatic. Then the Litany is sung, followed by two prayers for the queen, Praetende, quaesumus, Domine, famulae tuae, and Omn. semp. Deus hanc famulam. The consecration prayer follows, Deus bonorum cunctorum auctor with its preface, and the queen is anointed on head, breast, and on one shoulder, and after the anointing are said the prayers, Deus pater aeternae gloriae, and Spiritus Sancti gratia. The king now takes the Crown from off the altar and sets it on the queen’s head, the archbishop saying the short Roman form, Accipe coronam gloriae, or the form of Hittorp’s order Officio indignitatis. The king then gives the Sceptre into the queen’s right hand, the archbishop saying Accipe virgam virtutis, and the Orb into her left hand, the same form being used as in the case of the king. The coronation of king and queen now over, Te Deum is sung, and Mass is begun. The Postcommunion is the old Roman form adapted, Deus qui ad defendendum aeterni regni evangelium regium Aragonum solium praeparasti, and before the Mass blessing are said Omn. semp. Deus qui te populi sui voluit esse rectorem, and Haec Domine salutaris sacrificii perceptio, this latter, which is the Postcommunion of the Missa pro imperatoribus, being evidently a Postcommunion out of place.
It will be seen that at this stage the Spanish rite had been considerably influenced by the Roman rite. On the other hand it still retained very ancient features. The Shield and Spear are among the insignia of the Eastern emperors[128]. The Crown is still called the ‘Helmet,’ as in the Order of ‘Egbert.’ The taking of the insignia by the king himself, and his investing the queen with her insignia, of which usages there are signs in some of the early Frankish rites, all are reminiscent of the old Eastern rite, as are the private prayers of the king himself, which have their parallel in the living form of the Eastern Imperial rite, that which exists in Russia at the present day. The use of the vernacular, too, is very noticeable. Indeed the parallels between their rite and the earlier Eastern rite raise the question whether there has been at any stage a borrowing by the former of elements from the latter.
The coronation rite seems to have lasted longest in Navarre of all the Spanish kingdoms. Moreover the rite of Navarre, though very similar to the rite of Aragon, is still more peculiarly Spanish than that of Aragon. The general character of the rite of Navarre is seen in the description of the coronation of Charles the Noble in 1390, though unfortunately the actual forms used are not available[129]. The ceremony took place at Pamplona, and is begun by the Archbishop of Pamplona requesting the king, ‘before you approach the sacrament of your unction,’ to take the oath to the people which custom requires. The king accordingly laying his hand on cross and gospels, swears to maintain the rights and privileges of the people and to maintain justice. Then in their turn the nobility and gentry present with one voice swear to be loyal and obedient to the king, and lastly the officials of the towns, etc., take the oath of fealty. The king then proceeds to the chapel of St Stephen, disrobes, and is arrayed in white vestments designed with special openings to admit of the anointing. The Archbishop of Pamplona proceeds to anoint him in front of the high altar according to custom, but unfortunately what the custom is is not specified. The king after the anointing changes his raiment for precious vestments, and returns to the high altar. The archbishop then proceeds with the accustomed prayers, and the king takes the Sword off the altar and girds it on himself. He draws it, brandishes it, and returns it to its sheath. The king next takes the Crown from off the altar and sets it on his head, the archbishop saying the special form for the crowning; and then in the same way he takes the Sceptre. Finally, with Crown on head and Sceptre in hand, he is raised aloft on a large shield by twelve barons and deputies of various towns, who thrice shout ‘Real, real, real.’ Certain prayers follow, and Te Deum is sung. High Mass is then begun, the king offering certain palls of cloth of gold, and money according to custom. He makes his communion.
The rite by which John and Blanche were crowned in 1429 is more or less the same[130]. The oaths were made as usual, and the elevation on the shield took place, both John and Blanche being elevated, ‘according as the Gothic Kings of Spain were wont to be elevated, and before them certain Emperors of the Roman Empire.’
There are certain features of the Spanish rite which are very reminiscent of the Byzantine rite. For example, the Crown is called the ‘Helmet.’ The Shield and Spear are among the regalia. The monarch is elevated on a shield. And again the king invests himself with the various regal ornaments as was done in some circumstances at Constantinople. On the other hand it is to be remembered that after all the Shield and Spear were arms in general use and common to all nations. The elevation on the shield at Constantinople was without doubt derived from the practice of the Teutonic tribes who furnished the Empire with so many of her soldiers, and may well have been the custom of the Goths. The self-investiture by the king is curious in a land so much under the domination of the Church as was Spain from earliest Visigothic times. And there is no definite evidence of any derivation of the rite of the Spanish kingdoms from the rite of Constantinople.