In a previous article we discussed flax burning during the papal coronation rite. Today we consider a related ceremony, the Possession, i.e. when the pope takes formal possession of the Lateran cathedral and palace. Just as in the coronation rite, here too the ancient ceremony achieves not only gives glory to Christ and the Petrine ministry. It also has him perform solemn public acts of humiliation and repentance to assure that they assume the dignities of their office with the proper spiritual dispositions:
“We must understand that our holy fathers in faith, not only the Supreme Pontiffs but also lesser bishops, have introduced these magnificent displays of horses, garments, and other exterior ornaments, which many people call “pomp,” not to increase their own glory but to exalt Christ and his Church. If they observe them with outward reserve and interior humility, they are not acts of vanity and vice, but virtue and merit.”
According to Cancellieri’s Storia de’ solleni possessi de’ Sommi Pontefici, In the most ancient times, the Possession took place on the Sunday after the election, right after the consecration and coronation.
Led from the Vatican Basilica to the Lateran, the pope was first received in the Basilica where his feet were kissed by the Cardinals and bishops. He was then led to a simple, unadorned marble seat placed in the portico of the patriarchal basilica. This seat was called the sedia stercoraria (from stercus = dung), literally the “Dung Chair.” The Ordo Romanus XII, written around the beginning of the 9th century, is the first source to describe the ceremony:
“And arising from his seat, the pope is led by the cardinals to a stone seat called the Stercoraria, which is in front of the portico of the Lateran Patriarchal Basilica of the Saviour. The Cardinals themselves place the newly-elected pope thereupon with honour, that it might be truly said, ‘He raiseth up the needy from the dust, and lifteth up the poor from the dunghill, that he may sit with princes, and hold the throne of glory.’ After a moment, the newly-elect stands next to the same seat and receives from the chamberlain’s pouch three fistfuls of denarii, which he throws out saying, ‘Silver and gold are not for my own pleasure, but what I have, to thee I give.’ Then the prior of the Lateran Patriarchal Basilica of the Saviour takes the newly-elect with one of the Cardinals, or one of his brethren. Going though the same portico next to the Basilica of the Saviour, he exclaims, ‘St Peter has chosen the Lord [Celestine].’
Gaetono Moroni explains the meaning of this ceremony:
“The sedia stercoraria takes its name from the warnings sung by the schola while the Pope sat on it, namely the singing of the verse of Psalm 112: Suscitat de pulvere egenum, et de stercore erigit pauperem, ut sedeat cum principibus, et solium gloriae teneat. The verse reminded the pope of the difference between the condition from which he had risen to govern the Church, encouraging him to be humble in the memory of the condition he has left.”
After the pope has been led inside the palace itself to the chapel of St Sylvester, he is brought to two other seats, both made of of porphyry (sedes porphyreticae), where he is girded with the subcingulum and again distributes silver to the chanting of a Psalm verse. The Ordo Romanus XIII:
“Then he is led by the Cardinals through the palace unto the church of St. Sylvester, where there are two porphyry chairs. He first sits on the one on the right, where the Prior of the Basilica of St. Lawrence gives him the ferula, which is a symbol of rule and government, and the keys of the same basilica and of the holy Lateran Palace, by which are signified the power of closing, opening, binding, and loosing. With the ferula and the keys he moves on to a similar seat, on the left, and there the returns the ferula and keys to the same Prior, and begins to sit in that second seat. And after he has sat for a brief moment, the same Prior girds the Lord Pope with a cincture of red silk, from which hangs a purple bag, in which are twelve precious stones with a seal and musk. Then he sits in the same seat, receives the officers of the palace who kiss his foot and lips. And, still sitting there, he receives from the chamberlain’s hand silver denarii of the worth of ten solidi, and throws them towards the people, and does this thrice, saying each time: ‘He hath distributed, he hath given to the poor: his justice remaineth for ever and ever.’”
Then we find this curious note about the pope’s posture while sitting on these chairs:
“The pope should sit in these two chairs in such a way that he appears to be lying down rather than sitting. None of these seats, not even the stercoraria, is covered or decorated in any way, but entirely bare.”
These latter two porphyry chairs were of strange appearance, pierced (pertusae) and with their backs reclined as in the image above. These features would later gave rise to some malicious rumors about the true purpose of the seat, and also caused it to be confused with the sedia stercoraria, since it is similar to Latin words for toilet (sella pertusa, perforata).
Mabillon finds the first mention of these chairs in Pandulfus’ account of the possession of Paschal II (1099).
The meaning of the ceremony with the porphyry chairs is somewhat mysterious. At least, no satisfying explanation seems to have been put forth. Some sources, confusing the sedes stercoraria and the porphyry chairs, have seen in it a rite of humiliation. The first to perpetrate this error was the humanist Platina, who in his 1579 Lives of the Popes writes, “The seat is prepared so that he who has acquired such a great magistracy might know that he is not God, but a man, and subjected to discharging the needs of nature, whence the chair is appropriately dubbed stercoraria.” A rather astonishing mistake for an erudite member of the Roman curia to make.
Even modern authors who have managed to distinguish the sedes stercoraria in the portico of the Lateran basilica from the sedes porphytericae in the chapel of St Sylvester have remained partial to Platina’s line of thought, suggesting that the latter were in fact ancient Roman latrine seats, and concluding, “The use of these three seats reminded the new pontiff of his human condition and reminded him that, as he ascended the throne of St Peter, he did so sumptus de stercore.“
Domenico Magri’s Dictionary of Ecclesiastical Terms suggests an allegorical interpretation, evoking the figures of Peter and Paul:
“The first seat signified the power of St. Peter as head of the Church; the second denoted the preaching of St. Paul as Doctor of the Church. The twelve precious stones called the sigilla were a symbol of the twelve apostles; the musk recalled St. Paul’s phrase “we are the aroma of Christ,” along with good example and virtuous deeds. Finally, the purse admonished him to be Father of the poor, a provider for widows and orphans, as the distributor of the patrimony of the Crucified One.
It has also been proposed that the new pope’s sitting upon these porphyry seats was an attempted ritual of exaltation rather than a ritual of humiliation, albeit one hampered by mediæval ignorance. Certain 11th century documents actually call these seats “curule chairs” (curules) so that, the theory goes, their use was therefore an attempt by the papacy to appropriate ancient imperial symbolism. By grotesque irony, however, these mediæval papal supremacists unknowingly chose ancient Roman toilet seats instead of actual curule chairs.
Just as fancifully, Cesare d’Onofrio proposed that the seat is actually an ancient obstetric chair, meant to symbolize the idea of the Church as a Mother, Mater Ecclesia.
More soberly, Agostino Paravicini-Bagliani has have suggested that the pope’s “lying” on these chairs, like he will someday lie upon a bier, symbolizes his future death. At the same time as he receives the symbols of power, then, the pope is reminded of his mortal nature: as Innocent III wrote while still a cardinal, “He who recently sat glorious upon the throne, soon lies despised in the earth.” Thus the rite isa sort of “ritual anticipation of the death of the newly elected pope himself. The pope was thus born and died with the apostles.” A similar ritual with funereal connotations is contained in the 14th century ordo for the coronation of a French king, who must sit upon a chair such that he is almost lying down.
Whatever the case, the ritual failed adequately to convey its proper meaning, and gross misinterpretations soon made it an object of ridicule, especially in an era with a penchant for mocking the past as was the Renaissance. Leo X was the last to use all the three chairs; his successors abandoned the porphyry chairs, and Pius IV was the last to use the sedes stercoraria. St Pius V specifically refused to use any of the three chairs, rejectis superstitionibus aliorum pontificum, according to his Master of Ceremonies, Cornelio Firmiano. The chairs were all removed to the Lateran cloister where they were kept until the pontificate of Pius VI, who repolished them and put them in his Museo Pio Clementino. One of them was stolen by Napoleon, who placed it in the Louvre, and the other remains in the Vatican Museum.. The sedes stercoraria can today be found in the cloister of the Lateran.
The story of the misinterpretation of these three chairs is almost as interesting as the ceremony itself.
Given the obscurity of the rite’s meaning and the odd shape of the porphyry chairs, the story arose in the late Middle Ages that it was meant to avert any repetition of the fabulous Pope Joan affair by to facilitating inspection of the pope’s genitals to assure his masculine sex. The story was eagerly taken up by humanists and Protestants eager to deride the mediæval Church. Even today, a casual Google search will show that this popular rumor, and the confusion between the dung chair and the porphyry chair, is still alive and well.
Unfortunately for the anti-clericalists, besides confusing the non-perforated sedia stercoraria with the porphyry chairs, the former is attested in the OR XII as part of papal ceremony before the supposed reign of Pope Joan.
A good example of this misinterpretation appears in Roma Triumphans, an account of the coronation of Innocent X written in 1645 by Laurens Banck, a virulently anti-Catholic Swedish Lutheran:
“Afterwards, [the Pope] is taken by [the canons of the basilica] to a marble seat with a hole, which was placed not far from [the portico of the basilica], so that, seating upon it, his genitals might be touched. It is not to be doubted but that the matter is so: indeed, it is most certain that such a marble seat with a hole is kept in the same Lateran Basilica, which we have seen many times. It also most certain that newly-created pontiffs, before they were admitted to take possession of the Lateran Palace, were placed upon that same seat, as is well proven even by Catholic authors, such as […] Pierre Grégoire. (Syntagm. jur. univers. libr. 15, cap. 3, num. 23). The latter’s words are these:
‘After her death (talking about the John VIII [i.e., the supposed Pope Joan]) they introduced this cautionary measure, that thenceforth the Supreme Pontiff should be taken to the pontifical seat and not confirmed before, sitting on that seat with a hole, his genitals should be touched. I should think, though, that the Supreme Pontiff is placed upon this low [humili] seat so that he might be admonished that, as lofty as the episcopal seat is, so much more he should feel humbly about himself, and remember that he is similar to the rest of men, subjected to the same defects of feeble nature, and that he is not God. Thus he is admonished not to become haughty after he is enthroned, as they say, and confirmed in the Apostolic See.’
And, together with him, many others confirm the same thing. After it is proclaimed that the newly-elect ‘has the Pontificals’ (Pontificalia habere), those present utter various cries of joy. After these these are completed, as I have said, he is again placed on the sedia gestatoria.”
Banck helpfully attaches an engraving of this supposed genital inspection. Although he presents this account in the same tone as that of the ceremonies he personally witnessed, he here doubly betrays his ignorance: first by confusing the porphyry chair kept in the chapel of St Sylvester with the sedes stercoraria kept in the Lateran Basilica, and secondly because by the time of Innocent X the use of the three chairs had been for a long time abandoned.
In the same vein, one pasquinade issued this calumny against Paul II:
Pontificis Pauli Testes ne Roma requiras;
Filia, quam genuit, sat docet, esse marem.
(Rome, no need to inquire about Pope Paul’s testicles;
The daughter he sired is enough evidence that he is a man.)
To which Pannonius penned an equally savage riposte :
Non poterat quisquam reserantes, aethera Claves
non exploratis sumere Testiculis.
Cur igitur nostro mos hic nunc tempore cessat?
Ante probat, quod se quilibet esse marem.
(In former times, no one could take the keys of heaven,
Unless his testicles were first examined.
So why has this custom ceased in our day?
Because they all prove they are men in advance.)
 “Hos quippe magnificos apparatus, sive in equis, sive in vestibus, aut aliis exterioribus ornamentis, quos plerique pompas vocant […] Sancti Patres, non solum Summi Pontifices, sed et alii minores episcopi, non ad suam, sed ad Christi et Ecclesiae eius gloriam extollendam introduxisse credendi sunt; quos exterius cum temperantiae moderamine observare, interius tamen servata humilitate, non est vanitatis, ac vitii, sed est virtutis, ac meriti” (Pierre d’Ailly, quoted in Cancellieri, 1).
 “Surgensque de sede ducitur a Cardinalibus ad sedem lapideam, quae sedes dicitur Stercoraria, quae est ante porticum basilicae salvatoris patriarchatus Lateranensis, et in ea eumdem electum ipsi Cardinales honorifice ponunt, ut vere dicatur ‘Suscitat de pulvere egenum, et de stercore erigit pauperem, ut sedeat cum principibus, et solium gloriae teneat.’ Post aliquantulum stans iuxta eamdem sedem, Electus accipit de gremio Camerarii tres pugillatus denariorum, et proiicit dicens, “Argentum et aurum non est mihi ad delectationem, quod autem habeo, hoc tibi do.’ Tunc autem accipit ipsum electum Prior Basilicae Salvatoris Patriarchatus Lateranensis, cum uno de Cardinalibus, vel uno de fratribus suis. Venientibus autem per eamdem porticum iuxta ipsam basilicam Salvatoris exclamatur, ‘Dominum [Caelestinum] S. Petrus elegit.’” (MI, 210-211).
 (92) “La sedia stercoraria soltanto prese questo nome, dal dirsi dalla scuola de’cautori mentre vi sedeva il Papa, con canto il versetto del salmo 112: Suscitat de pulvere egenum, et de stercore erigit pauperem, ut sedeat cum principibus, et solium gloriae teneat.; affinché egli riconoscesse la differenza dello stato onde saliva al governo di tutta la Chiesa, e si mantenesse umile nel ricordare sempre quello che nella sua esaltazione lasciava.”
 Mabillon, Musei Italici, v. II, pp. 230-31: “Postea ducitur ab ipsis cardinalibus per palatium usque ad ecclesiam S. Silvestri, ubi sunt duae sedes porphyreticae, et primo sedet in illa, quae est ad dexteram, ubi Prior Basilicae S. Laurentii dat ei ferulam, quae est signum correctionis et regiminis, et claves ipsius basilicae et sacri Lateranensis Palatii, in quibus designatur potestas claudendi, aperiendi, ligandi, atque solvendi, et cum ipsa ferula, et aliis clavibus accedit ad aliam sedem similem, quae est ad sinistram, et tunc restituit eidem Priori ferulam et claves, et incipit sedere in illa secunda sede. Et postquam aliquantulum sedit, idem Prior cingit eidem D. Papae zonam de serico rubeo, in qua dependet bursa purpurea, in qua sint duodecim lapides pretiosi cum sigillo et musco. Et dum in ipsa sede sedet, recipit officiales palatii ad pedem, et ad osculum. Et sedens ibi recipit de manu camerarii denarios argenteos valentes decem solidos, et proiicit eos super populum, et hoc facit ter, dicendo singulis vicibus: Dispersit, dedit pauperibus, justitia eius manet in saeculum saeculi.”
 “Et istis duabus sedibus Papa taliter se habet, ut videatur potius iacens, quam sedere, et nulla istarum sedium, nec etiam stercoraria, est cooperta vel parata, sed nuda.”
 MI, v. II, cxxii.
 “L’utilization de ces trois chaises venait rappeler au nouveau pontife sa condition d’homme et lui remémorer que s’il montait sur le trône de saint Pierre, il y accédait sumptus de stercore” (Florence Buttay, “La mort du pape entre Renaissance et Contre-Réforme”, Revue Historique, vol. 305, no. 1)
 Agostino Paravicini-Bagliani, The Pope’s Body, pp. 48-49.
 Cancellieri, pp. 230 – 31, footnote 2.
 “Postea, ab iisdem ad Sedem Marmoream perforatam, quæ non procul inde collocata fuit, portatus est, ut super eadem positus, ejus virilia attrectarentur, veluti supra pag. 91 notavi. Nec dubitandum quin res ita sese habeat; etenim certissimum est, sellam illam marmoream et perforatam in eadem Basilica Lateranensi servari, quam multoties nos ipsi vidimus. Certissimum quoque est, noviter creatos pontifices, ante quam ad seculare regimen Lateranense admittantur, super eadem sella reponi et collocari, veluti satis probant inter alios, ipsi quoque Catholici [….] Cujus hæc sunt verba: Post cujus mortem (loquetur de Johanne VIII) dicunt cautum, ut posthac summus Pontifex in Pontificalem proveheretur cathedram, neve confirmaretur, quin prius in sella forata existens, ejus virilia attrectarentur. Quamvis arbitrer, summum Pontificem, in sella humili et sede constitui, ut moneatur, quo altior est sedes episcopalis, eo magis eum humiliter de se sentire debere, atque similem se esse cœteris hominibus recordetur, eisdemque infirmæ naturæ defectibus subjici, et se Deum non esse. Sic enim non superbiendum esse admonetur, cum postea in Sede Apostolica inthronizatur, ut dicunt, et confirmatur. Hæc ille. Et cum eodem plurimi alii idem confirmant; quare ipsi adstantes, postquam illa acclamatio est peracta, et ipsum Pontificalia habere intelligunt, varia lætitiæ signa edere solent. His itaque, uti dixi, peractis, sese in sellam gestatoriam vicissim conjecit” (Laurens Banck, Roma Triumphans, p. 387-8).