By the crowning at Aachen, the old Frankish capital, the monarch became 'king;' formerly 'king of the Franks,' or, 'king of the Eastern Franks;' now, since Henry II's time, 'king of the Romans, always Augustus.' At Monza, (or, more rarely, at Milan) in later times, at Pavia in earlier times, he became king of Italy, or of the Lombards[224]; at Rome he received the double crown of the Roman Empire, 'double,' says Godfrey, as 'urbis et orbis:'-- 'Hoc quicunque tenet, summus in orbe sedet;' though others hold that, uniting the mitre to the crown, it typifies spiritual as well as secular authority. The crown of Burgundy[225] or the kingdom of Arles, first gained by Conrad II, was a much less splendid matter, and carried with it little effective power. Most Emperors never assumed it at all, Frederick I not till late in life, when an interval of leisure left him nothing better to do. These four crowns[226] furnish matter of endless discussion to the old writers; they tell us that the Roman was golden, the German silver, the Italian iron, the metal corresponding to the dignity of each realm[227]. Others say that that of Aachen is iron, and the Italian silver, and give elaborate reasons why it should be so[228]. There seems to be no doubt that the allegory created the fact, and that all three crowns were of gold, though in that of Italy there was and is inserted a piece of iron, a nail, it was believed, of the true Cross. [Sidenote: Meaning of the four coronations.] Why, it may well be asked, seeing that the Roman crown made the Emperor ruler of the whole habitable globe, was it thought necessary for him to add to it minor dignities which might be supposed to have been already included in it? The reason seems to be that the imperial office was conceived of as something different in kind from the regal, and as carrying with it not the immediate government of any particular kingdom, but a general suzerainty over and right of controlling all. Of this a pertinent illustration is afforded by an anecdote told of Frederick Barbarossa. Happening once to inquire of the famous jurists who surrounded him whether it was really true that he was 'lord of the world,' one of them simply assented, another, Bulgarus, answered, 'Not as respects ownership.' In this dictum, which is evidently conformable to the philosophical theory of the Empire, we have a pointed distinction drawn between feudal sovereignty, which supposes the prince original owner of the soil of his whole kingdom, and imperial sovereignty, which is irrespective of place, and exercised not over things but over men, as God's rational creatures. But the Emperor, as has been said already, was also the East Frankish king, uniting in himself, to use the legal phrase, two wholly distinct 'persons,' and hence he might acquire more direct and practically useful rights over a portion of his dominions by being crowned king of that portion, just