The Historians' History of the World 08 [Parthians, Sassanids and Arabs; The Crusades and the Papacy]

His next proceeding is not very intelligible. He assembled, we are told, a solemn synod, still in the basilica of St. Peter, to inquire into the crimes imputed to the pope; but whether the old or fresh inculpations is not said. On this occasion the king and the pope sat beside each other, surrounded by the nobility, the bishops, and the abbots of France and Italy. The spiritual lords alone were seated; the inferior priests and the laity of all ranks remained standing. Proclamation was then made for the accusers to come forward and make their complaint; but no one answered to the call. It is not apparent why this formality should have been observed at all, inasmuch as the clergy had unanimously declared themselves incompetent to sit in judgment upon a pontiff of the holy see. The pope, however, intimated his intention to purge himself of all the offences laid to his charge in the form established in like cases by his predecessors. On the following day, therefore, he in full synod took the books of the Gospels in his hands, and upon them he solemnly protested his innocence; whereupon “the prelates and all the clergy burst simultaneously into a hymn of thanksgiving, devoutly praising God, the holy Virgin, St. Peter, and all the saints.”

Within the first month of the residence of Charlemagne in Rome nothing took place indicative of any ulterior purpose. During all that time the king had appeared to be absorbed in regulating the political affairs of the church and city. But on Christmas Day of the year 800, while he and the pope devoutly knelt together at the altar of St. Peter’s church, engaged in the preliminary prayer before mass, the pontiff, as if moved by a sudden impulse of inspiration, placed upon his head an elaborately wrought and very costly imperial crown. At the same time the people, as if prepared for the incident, simultaneously and as with one voice exclaimed, “Long life to Charles, augustus, the great and peace-giving emperor of the Romans, whom the hand of God hath crowned!” The salutation was twice repeated; after which, according to imperial custom, he was enthroned and anointed with holy oil, and worshipped by the pope. “Whereby,” says the annalist,m “he was unanimously constituted emperor; and dropping the title of patrician, he was thenceforth called ‘imperator augustus.’”

Whether the crown was placed on his head with or without his consent, the mode of conferring it was intended to imply that the king was a passive party, that he accepted it as a boon or gift at the hands of the pope without claim or pretence of right on his own part. The material crown itself was of papal procurement and fabrication; the act of coronation was that of the pontiff; he gave the crown, the Roman people ratified the act and proclaimed the emperor. The transaction bears the character of a joint act, in which Leo and the Romans performed the part of spontaneous electors and sovereign depositaries of imperial power. The adoration was a simple ceremony of recognition; it was unaccompanied with any new oath of allegiance; the rights of the new emperor still resting upon the oath of obedience to him as patrician. Ultimately the participation of the people was no doubt considered as wholly accessory to the papal decision; and the pope might well hold himself out to the world as the sole depositary and dispenser of imperial authority. Upon this ground, indeed, the papacy cast anchor, and for all future ages held on with amazing pertinacity and success.