In the earlier Frankish orders there is a noticeable similarity to the nuptial rite, and the general idea underlying the benediction of the queen is that she may be worthy of her high dignity and bear a numerous royal progeny. This last idea has in recent times, temporarily at least, disappeared. The comparative unimportance of the coronation of the queen consort is shewn by the fact that many were not crowned at all, among others being Henrietta Maria, Catherine of Braganza, and Mary of Modena. It is true that these three belonged to the Roman communion, but notwithstanding this same circumstance, it was necessary for the king regnant James II to submit to the rite. In France the coronation of the queen, since the time of Marie de Médicis, was dispensed with altogether, until Josephine was crowned as Empress with the Emperor Napoleon. FOOTNOTES [1] _Od._ IV. 691. [2] _Il._ II. 101. ἔστη σκῆπτρον ἔχων τὸ μὲν Ἥφαιστος κάμε τεύχον. Ἥφαιστος μὴν δῶκε Διὶ Κρονίωνι ἄνακτι, Αὐτὰρ ἄρα Ζεὺς δῶκε διακτόρῳ Ἀργειφόντῃ; Ἑρμείας δὲ ἄναξ δῶκεν Πέλοπι πληξίππῳ Αὐτὰρ ὁ αὖτε Πέλοψ δῶκ’ Ἀτρέι ποιμένι λαῶν; Ἀτρεὺς δὲ θνήσκων ἔλιπεν πολύαρνι Θυέστῃ, Αὐτὰρ ὁ αὖτε Θυέστ’ Ἀγαμέμνονι λεῖπε φορῆναι. Cf. l. 205, and Soph. _Phil._, 137-140. τέχνα γὰρ τέχνας ἑτέρας προὔχει καὶ γνώμα, παρ’ ὅτῳ τὸ θεῖον Διὸς σκῆπτρον ἀνάσσετια. [3] Winckler, _The Tel-el-Amarna letters_, p. 99. [4] Wellhausen’s emendation ‎‏האצעדה‏‎ ‘the bracelet’ for ‎‏העדה‏‎ ‘the testimony’ is very tempting. If ‘testimony’ stands, it probably refers to some document containing the laws and customs of the kingdom. [5] Agathias, _Hist._, IV. 25. [6] In 1 Sam. xviii. 10, where the A.V. reads ‘there was a javelin in Saul’s hand,’ ‘a javelin’ should be ‘the spear,’ which seems to imply that the spear in question was a special weapon. The word used here ‎‏חנית‏‎ is the same as in 1 Sam. xxvi. 7, 22, is translated ‘spear.’ [7] Vopiscus, _Tacitus_, 3-9. [8] Herodian, _Hist._, II. 3. [9] Ammianus Marcellinus, XX. 4. 17, and XXI. 1. 4. [10] Tacitus, _Hist._, IV. 15. [11] _De caerim._, I. 91. [12] Nicephorus, _H. E._, XV. 15, Theodorus Lector, _H. E._, II. 65, Theophanes, _Chronographia_, I. 170 (ed. Bonn, 1839). [13] Constant. Porphyr., _de caerimoniis_, I. 92. These accounts of early inaugurations are probably taken by Constantine from contemporary accounts. [14] Theophanes, _Chron._, I. p. 210. [15] _De caerim._ I. 94, pp. 431 ff. [16] _J. Th. St._, II. p. 375. [17] Theoph., _Chronograph._, I. 695 f. [18] _De caerimoniis_, I. 38. [19] Goar, _Euchologion_ (1647), pp. 924 ff. The text given is that of the Grotta Ferrata codex, showing the variations between it and the Barberini text. [20] _De caerimoniis_, I. 39. [21] Goar, _Euchologion_ (1647), pp. 924 ff. [22] _J. Th. St._, II. p. 383 and n. 2. [23] _De officiis Constantinopolitanis_, c. xvii. (Bonn, 1839).