Оглавление
Roy Strong. Coronation: From the 8th to the 21st Century
CONTENTS
PREFACE
PROLOGUE 1953
1 The Lord’s Anointed
THE IDEA OF UNCTION
THE ADVENT OF CORONATIONS
ANGLO-SAXON CORONATIONS
2 King and Priest
THE THIRD RECENSION
CHANGE AND INNOVATION
THE CORONATION AND CHIVALRY: RICHARD I
3 Kingship and Consent
THE FOURTH RECENSION
KINGSHIP UNDER SIEGE
SYMBOLIC SHOW
CORONATION OFFICES
PICTURING THE CORONATION
4 Sacred Monarchy
MYSTICAL MONARCHY
THE CORONATION UNDER THREAT
THE NEW JERUSALEM
CHANGING INSTITUTIONS AND SETTINGS
HIERARCHY MADE VISIBLE
THE CORONATION REVISITED
JUSTES OF PEACE
END OF AN ERA
5 Crown Imperial
TUDOR IMPERIALISM
THE FATE OF THE PALACE AND THE ABBEY
THREE TUDOR CORONATIONS18
THREE ROYAL ENTRIES
ELIZABETHAN IMPERIALISM AND THE HOLLOW CROWN
6 From Divinity to Destruction
DIVINE KINGSHIP AND DISTANCE
ANTIQUARIANISM AND THE RETURN OF RITUAL
TWO CORONATIONS CONSIDERED57
CROWN AND CITY
THE DESTRUCTION OF DIVINITY
7 From Reaction to Revolution
FROM MESSIANIC TO MECHANISTIC KINGSHIP
THE CORONATION OATH REWRITTEN
PUTTING BACK THE CLOCK
‘CEREMONY … DOTH EVERYTHING’: THE LAST ROYAL ENTRY
FOUR CORONATIONS CONSIDERED
THE GREAT THEATRE
THE PROCESSION REVISITED
THE CORONATION SERVICE REVISITED
THE FEAST REVISITED
THE CORONATION AND POPULAR REJOICING
COUNTING THE COST AND NORTH OF THE BORDER
8 Insubstantial Pageants
FROM DIVINITY TO DOMESTICATION2
FROM ANTIQUARIANISM TO TRADITION
VOICES OF DISSENT
9 Imperial Epiphanies
THE CROWNED REPUBLIC AND ITS MONARCHS
THE MONARCHY AND THE MEDIA
VISIONS OF EMPIRE
THE PROLIFERATION OF SPECTACLE AND THE REVIVAL OF THE ROYAL ENTRY
THE PRACTICALITIES OF PAGEANTRY
A RITE RESTORED AND REINTERPRETED
CODA: PAGEANTRY MADE PERFECT, OR ALMOST SO
EPILOGUE 2005
NOTES. CHAPTER ONE
CHAPTER TWO
CHAPTER THREE
CHAPTER FOUR
CHAPTER FIVE
CHAPTER SIX
CHAPTER SEVEN
CHAPTER EIGHT
CHAPTER NINE
EPILOGUE
BIBLIOGRAPHY. ABBREVIATIONS
MANUSCRIPT SOURCES
PRINTED SOURCES
SECONDARY WORKS
INDEX
CHRONOLOGY
Also by the Author
Copyright
About the Publisher
Отрывок из книги
FROM THE 8TH
TO THE 21ST CENTURY
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All of these items from the pagan past were redeployed in what was a Christian liturgy. What little we know about early Coronation ceremonies stems in the main from the surviving liturgical texts known as ordines or recensions. There are four major ones in the history of the English Coronation. The first two pre-date the Norman Conquest in 1066 and together form perhaps the most complicated documents in the entire history of the ceremony. Amongst both medievalists and liturgical scholars they have been and still remain subjects of lively debate, often of a highly complex and technical nature. In what follows I have attempted to superimpose some degree of clarity and, inevitably, simplification upon what is a highly contentious field of study, bearing in mind, too, that most people’s knowledge of liturgy in the twenty-first century tends to be minimal. An ordo comprises a liturgical sequence of prayers and blessings by which various actions are given sacramental significance, in particular by invoking divine sanction, blessings and the descent of the gifts of the Holy Spirit upon the person chosen as king. The fact that such rituals could only be performed by clergy, bishops in fact, means that the ordines for them came to appear in the service books of cathedrals, especially in what are called pontificals, that is a body of texts for ceremonies which can only be performed by a bishop. In many ways what these texts provide the reader with is something akin to the words of a Shakespeare play minus any stage directions or, to use ecclesiastical parlance, rubrics. If the latter existed at all – and it is likely that they did – they would have been in a separate book which would have told those involved what they should do. As a consequence of their absence we know nothing of the arrangement of the setting, the form taken by symbolic gestures like prostration and genuflection, the details of the dress worn or the music sung.
None of the surviving texts of these first two recensions can be dated as having been written before the year 900. What is certain is that, although they were written down much later, they record the format of rituals as they were performed at much earlier dates. Much scholarly attention has been focused upon the interconnexion of these texts and, although everyone agrees that they go back to earlier lost texts, there is little agreement as to exactly how much earlier. The issue is further clouded by the fact that what does survive can only be a fragment of what once existed, items which have defied the hand of time and wanton destruction. Nonetheless as documents they tell us a great deal about the nature of kingship in pre-Conquest England and about the relationship of Church and State.15
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