1. Solemn mass celebrated in St. Peter’s by the Pope.--2. Celebration of the sacred services in which the Pope takes part, especially those of the Sundays in Advent and Lent.--3. Coronation of the Sovereign-Pontiff at St. John of Lateran.--4. The newly-elected Pope seated upon the altar of the Clementine Chapel and receiving the homage of the cardinals.--5. Solemn benediction which the Pope gives to the people.--6. Tribute of the white horse, formerly paid to the Pope each year, on St. Peter’s day by the King of Naples in token of his vassalship.--7. Solemn cavalcade of the Pope upon his first journey from St. Peter’s to the Lateran Church.--8. Public consistory for the reception of the ambassadors.--9. The Pope carrying the Holy Sacrament in the procession of the Fête-Dieu.--10. Opening of the holy gate by the Pope, for the twenty-five years’ jubilee.--11. Solemn procession on the days when the Pope, clad in the sacred decorations, goes to the Basilica of St. Peter to celebrate mass.] According to the Concordat drawn up and adopted by Henry V. at the Diet of Worms, the emperor finally renounced his claim to investiture by the ring and the crozier, which were symbols of ecclesiastical dignity; he acknowledged the right of the dioceses and abbeys to elect their bishops and abbots, and the investiture of the elected dignitaries into their domains was to be conferred by the emperor, in Germany, _before_ their consecration, and in the kingdoms of Italy and Burgundy _after_ it. This Concordat was confirmed at the œcumenical council which Calixtus II. assembled at Rome in 1125. We have dwelt at some length upon these matters, but it was necessary in order to show what was the action of the popes in the Middle Ages, and it was at this point that their influence reached its apogee. The two conceptions of Gregory VII. had been realised: in accordance with the idea generally received at that time, the kings or emperors, in the eyes of the people, only possessed authority as long as they were orthodox, and obstinacy, under the ban of excommunication, amounted to heresy; hence the pope was regarded as the supreme chief of the Christian republic, and was entrusted with the duty of making princes respect morality, the faith, the rights of the Church, and the rights of the people. The election of the head of the Church had, therefore, to be free from the influence of the temporal power, since that head would be called upon to be its judge. This was the point which Hildebrand caused to be recognised in respect to the election of the popes, beginning with Leo IX.; and the perseverance of his successors got the principle extended to that of the bishops, during the reign of Calixtus II.