234:, according to which a dying pagan asked for baptism at the hands of St Remigius (Remi), but when it was found that there was no Oil of the Catechumens or sacred Chrism available for the proper administration of the baptismal ceremony, St Remigius ordered two empty vials be placed on an altar and as he prayed before them these two vials miraculously filled respectively with the necessary Oil of the Catechumens and Chrism. Apparently when the sepulcher containing the body of St. Remi was opened in the reign of Charles the Bald and while Hincmar was the Archbishop of Reims, two small vials were found, the contents of which gave off an aromatic scent the likes of which was like nothing known to those present. When St Remigius died the ancient art of perfumery was still known and practiced in the collapsing Roman Empire, but was unknown in the Carolingian empire four hundred years later. These vials may have originally simply been bottles of unguents used to cover the scent of decay of St Remigius's corpse during his funeral, but the memory of the two vials miraculously filled in the story of the Baptism of the Moribund Pagan and the unusual, seemingly otherworldly scents issuing from these two vials found buried with St Remigius combined to suggest to those present that these two vials were the miraculously filled vials of the legend. It was not uncommon for chalices, patens and other sacred vessels to be buried with high ranking clergymen.
281:, (i.e., that the Chrism used by Remigius when he baptized Clovis was miraculously supplied by heaven itself) which Hincmar then used to strengthen his claim that his own archepiscopal see of Reims-—as the possessor of this heaven-sent Chrism—-should therefore be recognized as the divinely chosen site for all subsequent anointings of French kings. The fate of the second vial is uncertain. It has been suggested that since in the original form of the legend this would have been the vial containing the Oil of the Catechumens and that the French coronation ordinals prescribe the Oil of the Catechumens, rather than Chrism, for the anointing of queens, it was subsequently used for anointing the queens of France and it is possible that a vial currently identified by some of the Bourbon Legitimists as the Holy Ampulla is actually this second vial.
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with a hammer. The day before its destruction the constitutional curé, Jules-Armand
Seraine and a municipal officer, Philippe Hourelle had nevertheless largely emptied the ampulla of its balm and they as well gave some part of it respectively to Bouré, curé of Berry-au-Bac and Lecomte, judge at the
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is a golden, eagle-shaped
Ampulla and spoon. The Ampulla was believed to have been first used in the coronation of Henry IV in 1399. According to legend, it was made to contain the oil presented by the Virgin Mary to St Thomas of Canterbury. Its accompanying golden spoon, which is certainly of the
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Furthermore, Louis
Champagne Prévoteau (a witness of the destruction by Rühl) ensured the preservation of two pieces of the glass vial with some remaining balm on them. All these fragments except the one kept by Hourelle which was lost were gathered on 25 May 1825 by the Archbishop of Reims. These
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An order of knights named after the ampoule, the
Knights (later Barons) of the Holy Ampulla was created for the coronation of kings. The Bishop of Laon held the right to carry the Holy Ampoule during the coronation ceremony. Only three of the kings who ruled between
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rather than on the crowning. As C. Meredith Jones remarked, in reviewing Sir
Francis Oppenheimer's monograph of the Holy Ampulla, "It gained a reputation for holiness and authenticity that brought fame, wealth and great honours to the see of Reims."
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La Sainte
Ampoule et le Sacre des Rois de France, extraits du Procès-verbal du 25 janvier 1819 constatant la conservation de plusieurs parcelles de la Sainte-Ampoule et du Baume que renfermait ce précieux
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and the historical memory that St
Remigius had baptized Clovis into a new legend identifying one of these vials as the actual vial of Chrism used at the baptism of Clovis to create the new
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also used for the anointing ceremony is the only
English royal regalia that survived the English Civil War.
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of the kings of France is specified in a document of ca 1260, recently republished and examined in detail.
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that was associated with it at that time, asserted that it had been discovered in the sarcophagus of
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Late
Carolingian ivory relief, c. 870, showing both the two different legends of the origins of the
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adroitly combined the discovery of these two vials with their unique, unearthly fragrance, the
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on several parts of the body. The current holy
Ampulla was created in 1661 by goldsmith
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Le sacre royal à l'époque de Saint-Louis d'après le manuscrit latin 1246 de la BNF
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Glass vial containing the chrism for French coronations from 1131 to 1774
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and Charles X were not anointed with holy oil at Reims Cathedral.
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to smash the ampoule publicly on the pedestal of the statue of
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Content of the Holy Ampulla kept at the archbishopric of Reims
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C. Meredith Jones, reviewing Sir Francis Oppenheimer's
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Tanner, L. E. (1953) "The Story of the Regalia", in:
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See Jean-Claude Bonne 2001, examining the coronation
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were placed in a new reliquary made in time for the
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320:at each coronation, where the emphasis was on the
246:The dove of the Holy Spirit brings the Ampoule to
125:The original Holy Ampulla in its relic receptacle
638:La Sainte Ampoule et le sacre des rois de France
563:Ampulla and needle of the reliquary of Charles X
145:delivers the filled ampoule for the baptism of
365:four days later which is now displayed at the
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137:. In the middle two vials are filled by the
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502:(in French). Groupe de Paris. Archived from
545:Reliquary of Charles X for the Holy Ampulla
275:Legend of the Baptism of the Moribund Pagan
232:Legend of the Baptism of the Moribund Pagan
222:Legend of the Baptism of the Moribund Pagan
316:, Reims and brought with formality to the
226:There was an early legend associated with
109:Learn how and when to remove this message
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288:about 1½ inches tall, came to light at
304:and identified it with the baptism of
481:(London: Faber & Faber) 1953, in
336:The ampoule was destroyed in 1793 by
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382:13th century, is used to anoint the
47:adding citations to reliable sources
673:Religion and the French Revolution
373:Coronation of the kings of England
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489:, 3 (July 1954: 600-602); p. 601.
379:coronation of the British monarch
377:Among the implements used in the
653:History of Catholicism in France
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663:Coronations of French monarchs
625:The Legend of the Ste. Ampoule
479:The Legend of the Ste. Ampoule
318:Cathedral of Notre-Dame, Reims
292:in time for the coronation of
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446:The Legend of the St. Ampoule
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627:. London: Faber & Faber
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668:12th-century introductions
279:Legend of the Holy Ampulla
238:Legend of the Holy Ampulla
444:Sir Francis Oppenheimer,
426:Le Goff, Jacques; et al.
194:or anointing oil for the
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500:"Sa puanteur voyage"
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314:Abbey of Saint-Remi
256:Spieghel Historiael
597:The Ampulla (1661)
559:2012-03-15 at the
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41:Please help
36:verification
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587:; pp. 52-61
510:27 December
431:(in French)
286:Roman glass
228:St Remigius
182:in 1131 to
143:Holy Spirit
139:Hand of God
647:Categories
527:reliquaire
414:References
392:Charles II
322:anointment
302:Saint Remi
196:coronation
69:newspapers
462:Charles V
384:sovereign
294:Louis VII
188:Louis XVI
180:Louis VII
557:Archived
539:Archived
483:Speculum
402:See also
346:Louis XV
306:Clovis I
147:Clovis I
458:ordines
271:Hincmar
266:1335-55
214:in the
206:History
161:Ampoule
83:scholar
394:. The
298:legend
200:France
192:chrism
172:French
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216:sacre
159:Holy
90:JSTOR
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